NOTE JL- 

TWENTY-FIVE ARTICLES OF^REUM. 



ON THE 



AS RECEIVED AND TAUGHT BY 



METHODISTS IN THE UNITED STATES; 



IN WHICH 



THE DOCTRINES ARE CAREFULLY CONSIDERED, AND 
SUPPORTED BY THE TESTIMONY OF THE 
HOLY SCRIPTURES. 



BY BIT. A. A. JIMESON, OT. IK 



44 For I give you good doctrine."— Solomon 

"Be not carried about with divers and strange doctrines."— St. Paul. 
"That which the holy Scriptures hath not said, how can we receive it?" 

St. Cyril. 



CINCINNATI: 
PUBLISHED BY APPLEGATE & 00. 
1853. 




Entered according to Act of Congress, in the year 1853. 
BY A. A. JIMESON, 
In the Clerk's Office of the District Court of the United States, 
for the District of Ohio. 



STEREOTYPED AND PRINTED BY 

T Wrightson, Columbia St., Cincinnati. 



%9 

REV. D. B. DORS EY, M. D., 

MY MEDICAL PRECEPTOR, 

AND TO 

REV. JAMES G. SANSOM AND CHAS, B. CUMMINS, ESQ., 

MF FAITHFUL FRIENDS 
This Book is 

AS 

TESTIMONIAL OF HIGHEST REGARDS FOR THEIR MANY VIRTUES, 
B Y 

THE AUTHOR. 



PREFACE. 



In a little over one hundred years the "Methodist So- 
ciety/ 7 organized by Mr. Wesley, in London, in 1739, 
has increased to the astonishing number of two million 
ninety-three thousand nine hundred and thirty. This 
number includes the present ministry and membership of 
Methodism, in its several grand divisions, both in Europe 
and America, and in the Provinces, as well as her minis- 
try and membership in her several foreign mission stations. 

In the United States this great Christian community 
is divivided as follows : — Methodist Episcopal Church 
seven hundred and twenty-three thousand six hundred 
and sixty-four; Methodist Protestant Church, sixty-five 
thousand and fifty-three ; Methodist Episcopal Church 
South, five hundred and sixteen thousand six hundred 
and one ; making in all an aggregate Membership of thir- 
teen hundred and five thousand, three hundred and eigh- 
teen. With these facts before us, we may say with the 
Psalmist, " God has prepared room for this vine, and 
caused it to take deep root. The hills are covered with 
the shadow of it, and the boughs thereof are like the 
goodly cedars. She sent out her boughs unto the sea, 
and her branches unto the river/' These words aptly 
express the wonderful effects which have followed the 
meeting of the "eight or ten persons/' with Mr. Wesley, 
in London. If we inquire for the visible bond of union 
in this immense ''Society/' which has long since resolved 
itself into a distinct and independent church organization, 
it will not be found in her ecclesiastical polity, but in her 
doctrines. Every branch of this rapidly increasing com- 
munity subscribes to, and believes in the doctrines of the 
Twenty Five Articles of Religion. These articles were 
extracted, by Mr, Wesley, from the Thirty -nine Articles 

v 



Vi 



PREFACE 3 



of the Church of England* These Articles were 
first drawn up and adopted, as symbols of a Protestant 
faith, during the reign of Edward VI, in 1552. Queen 
Mary, in the succeeding reign, had them repealed, in 
order to give place to the restoration of the Papacy in 
England. Mary was succeeded by Elizabeth, whose 
reign was distinguished by zealous efforts to restore Pro- 
testanism. In the beginning of her reign the present 
Articles of the Anglican Church were again adopted, 
being reduced from the original for ty-two of Edward 
VI, to the present thirty -nine. They were printed for 
the first time, in 1663. This embraces an outline history 
of all the Articles of Religion, as received by Methodists, 
except the twenty -third article. This article was drawn 
up in 1784, for the benefit of Methodists in the United 
States, and was inserted anions the other Articles of 
Religion, in 1786. These Articles as they come to us, in 
their abridged and amended form, mark out the Scrip- 
tural landmarks of doctrine and duty, and show very 
conclusively the position of the church with regard to the 
claims of the Bible, and the extirpation of heresy. And 
although these articles were arranged in opposition to 
errors that existed when they were adopted, they are 
still as relevant and important as they were then, because 
the same errors still exist, though some of them have 
assumed different forms and different names. This is a 
strong reason why every member of the church, next to 
the Holy Scriptures, should make himself thoroughly ac- 
quainted with the Articles of Religion, of the church to 
which he belongs, and be able at all times to defend them 
against the encroachments of error. 

The doctrines of these Articles are from God, and 
while we must feel greatly humbled by the repeated 
contentions about polity and usages, and the continued 
unwillingness, upon the part of some, to meet the claims 
of " times and men's manners," we rejoice that no strife 
has arisen, in our church about doctrines. These are 
immutable because they are clearly taught in the Scrip- 
tures ; and because they are a just exposition of the 
method of Redemption. True, these doctrines have their 
enemies, because of their supposed peculiarity, both in the 



PREFACE. 



vii 



scoffs of infidelity and the sweeping charges of some pro- 
fessed Christians. But whatever may be the designs of 
these enemies, and whatever may be the means they are 
fond of employing to accomplish these designs, certain it 
is that in every fair contest they are compelled to yield. 

It may be admitted, however, that the style in which 
these Articles of Religion are written, is somewhat ob- 
scure, and the manner in which the doctrines are pre- 
sented in some of them, may be considered objectionable, 
especially in this age of so great beauty in theological 
language, and so much consecutiveness in doctrinal state- 
ments ; but against the doctrines they contain, objections 
have never been successful. 

The success with which the preaching of these doc- 
trines has ever been attended in the up-building of Christ's 
kingdom in all countries, proves that the Holy Spirit 
sanctions them, and that the seal of God is upon them. 
Other Articles might have been added, so as to make a 
more complete theological system, and which might 
include other important doctrines of the Scriptures, which 
are in opposition to some modern corruptions of Bible 
doctrines, as the denial of future and eternal punishment ; 
and the divine obligations of the Sabbath. For these 
omissions we have but a word of explanation. The 
doctrine of future and eternal punishment is contained by 
necessary implication in many of the Articles, and is em- 
braced in the system of which each Article is a part. 
Again, the denial of the doctrine of future and eternal 
punishment, and the divine obligation of the Sabbath, 
was not in existence as a distinct error in England, 
at the time the Thirty Nine Articles were drawn up ; nor 
indeed were these errors scarcely known in America at 
the time the Twenty-Five Articles were adopted, as the 
symbols of the Methodistic faith. All the framers of 
these Articles contemplated was, to raise up a standard of 
Scripture truth, and to send forth a protest against the 
fatal errors and corruptions of Romanism. 

And it is believed that the power of the truth does not 
consist in the number of its symbols, but in the abstract 
truth itself. And if we consider the fact that these 
Articles were not drawn up by a select council of divines, 



viii 



PREFACE. 



assembled for that specific purpose, but were drawn up at 
different times, in opposition to the destroying encroach- 
ments of heresy, we may find a substantial reason for 
the manner of composition, and the order of arrangement. 
We may likewise find the reason here for the omission of 
what might otherwise be supposed to be important Arti- 
cles of faith. But "brief" and "informal" astheArmi- 
nian creed may seem to be, it is, nevertheless, the em- 
bodyment of the sublime doctrines of human salvation. 

That these doctrines might be more fully understood 
by the great body of the church, the author of the fol- 
lowing notes has long desired to see what is now presented 
in the form of an exposition of these Articles. How far 
he has succeeded in this humble effort to disseminate the 
truth, and to build up the faith of the mass, for whose 
special benefit the work has been prepared, is left for 
them to determine. 

Nothing is more desirable for the permanency of the 
church, and the spread of religion, than a clear under- 
standing of the doctrines of Christianity. To be familiar 
with the doctrines of the church, and to be able to sup- 
port them in some good degree by pertinent quotations 
from the Bible, is surely the duty of every church mem- 
ber, and more especially of every young minister. 

When the author entered the ministry, in 1 840, he 
knew but little about these doctrines, and felt constantly 
embarrassed with the fact that no book could be found 
bearing directly upon this subject. In vain did he look 
for help, in these hours of trial, either from an exposition 
of these Articles, or from the members of the church to 
whom he was then attempting to minister in word and 
doctrine. After four years of faithful reading in Wat- 
son's Institutes of Theology, and such other Theological 
works as time would permit him to study, still he felt that 
something was needed for the people. For them these 
notes have been prepared, and whatever of defect they 
may find in them, may be overlooked when they remem- 
ber that the duties of a pastor, and the weekly prepara- 
tions for the pulpit, were not neglected during the whole 
time this work was in course of preparation. But if it be 
said; "A man of more mature age, should have written 



PREFACE. 



such a work," the only reply is, why did not such a man 
do this long since ? If it is clearly shown that such a work 
is not needed, then the author is mistaken in his experi- 
ence and observation, and has a good reason for not being 
able to find a commentary on the Articles of Religion. 
But he thinks he is not mistaken in discovering the wants 
of his own church, and especially when these wants are 
discovered by a sister church. A paragraph from the 
sermon of Rev. E. P. Humphrey, D.D., delivered before 
the General Assembly of the Presbyterian Church, in 
Charleston, S. C, May 25, 1852, may show that that 
church sees the necessity of some such work as is now 
presented to the public. The Doctor says: "It is to be 
remembered, also, that the Arminian scheme has yet to be 
reduced to a systematic and logical form. Where are its 
written formularies, pushing boldly forth to their final and 
inevitable conclusions ; all its doctrines touching predesti- 
nation, free will and efficacious grace? We have its 
brief and informal creed in some five and twenty articles ; 
but where is its complete confession of faith, in thirty or 
forty chapters ? Nay, where is even its shorter cate- 
chism ? Where is its whole body of divinity, from under 
the hand of a master, sharply defining its terms, accu- 
rately stating its belief, laying down the conclusions 
logically involved therein, trying these conclusions, no 
less than their premises, by the Word of God, refuting 
objections, and adjusting all its parts into a consistent and 
systematical whole? It has furnished us, indeed, with 
some detached negations and philosophical theories. We 
have, for example, its flat denial of our doctrines of pre- 
destination; but has it, to this day, met, for itself, the 
problem of foreknowledge infinite, by a more plausible 
solution than the celebrated sophism, that although God 
has the capacity of foreknowing all things, he chooses to 
foreknow only some things ? We have, also, its notion of 
the 'freedom of the will/ wherein there was supposed to 
be the germ of a systematic Arminianism ; but this bud- 
ding promise was long since nipped by the untimely frost 
of Jonathan Edward's logic. It is clear that an exposi- 
tion of this theology which shall satisfy the logical con- 
sciousness is indispensable to its perpetuity, otherwise it 



X 



PREFACE. 



cannot take possession of educated and disciplined minds, 
educated by the Word and Spirit of God, and disciplined 
to exact analysis and argument ; otherwise again, although 
it may exert a temporary influence, it will retire before 
advancing spiritual and intellectual culture. It is also 
clear, that the first century of its existence has not pro- 
duced that exposition. Another century may clearly 
demonstrate that such a production is clearly impossible, 
by showing that the logical and Scriptural element is not 
in the Arminian system ; that the law of affinity and crys- 
talization is wanting to its disjointed principles ; that this 
theology, combining many precious truths and capital 
errors, resembles a mingled mass of diamonds and frag- 
ments of broken glass and broken pottery, which no 
plastic skill of man or power of fire can mould into one 
transparent, unclouded, many sided, equal sided crystal, 
its angles all shining, and its points all burning with light 
— a Kohinoor indeed." 

Not to make a single remark upon the unmasked ab- 
surdities of this paragraph, nor to say a word about the 
Doctor's real or assumed ignorance of Arminian theology ; 
nor to assume that the following exposition of Arminian- 
ism " shall satisfy the logical consciousness" of the 
author of the sermon ; nor to believe with this gentleman 
that "the logical and scriptural element is not in the 
Arminian system nor that the next hundred years will 
blot out the whole system, however desirable this might 
be to the enemies of the system ; yet we admire the 
Doctor's discovery of the necessity of such a book as we 
now present, and quote this part of his sermon as a 
reason for its speedy issue. And it may be that the 
logic of these Articles and notes, supported by the Scrip- 
tures as they are, when narrowly examined, may be more 
than a match for the Doctor's system of unconditional 
election and reprobation. Arminianism always has been 
sustained, even in the hands of the uneducated, and we 
are not apprised, that for the last hundred years it has 
been shorn of any of its strength, not even "by the 
untimely frost of Jonathan Edward's logic." True, 
during that time it passed through the crucible, but the 
fire only made it shine the brighter, and now it stands up 



PREFACE. 



xi 



as a mighty shaft of moral demonstrations, whose sides 
flash with the fires of lofty and invincible truth, and 
whose base is established upon the well known fact, that 
4 4 Jesus Christ, by the grace of God tasted death for 
every man." But to leave this digression. Whatever 
may be the fate of these notes, the author shall ever feel 
their influence on himself, in his improved habits of study 
and close application ; and in the proper management of 
his hours of leisure. These, by the help of God, shall 
never be "unemployed," nor "trijlingly employed." 

But other items of the history of these notes may be 
given under appropriate heads, as 

1. The Name. — When this work was commenced in 
its present form, nothing more was intended but an expo- 
sitory remark on each member and doctrine of the 
Article, with as many proofs from the Scriptures as might 
seem to be necessary. But when it was fairly under way, 
one remark and quotation suggested another, until it was 
swelled beyond the original design. The name was still 
retained, and because it is short it is now adopted as the 
permanent outside index to the matter and design of the 
book. 

2. The Style. — An attempt has been made to avoid, 
on the one hand, the dry argumentative style, and on the 
other, the loose and diffuse ; and to adopt such a medium 
between these two extremes as may interest the careful as 
well as the rapid reader. How far the effort has been 
successful, remains to be determined by the intelligent 
reader. 

3. The Character. — It has been the author's most 
ardent desire to be conclusive in all his arguments, and to 
exhibit the doctrines in their simplest form. In this he 
thinks he has been successful, especially in those sections 
where the free use of the Scriptures has been indulged. 
The sections on the Trinity, the Humanity of Christ, the 
Union of the two natures, the Resurrection of Christ, the 
Sacraments, the right of infants to church membership, 
and the errors of Romanism, are somewhat lengthy, 
though condensed as much as possible. But it is be- 
lieved they are clear and conclusive; and so of most, 
if not all the others. 



xii 



PREFACE. 



It may be said that too much has been said on Roman- 
ism ; but we think not when we consider the fact, that 
Christianity struggled with Paganism, until, by the blood 
of her martyrs, her divine truths found their way to the 
throne of the Roman Empire, and that there she unfortu- 
nately assumed the form of the Papacy, and welcomed 
to her arms Pagan Europe ; and that now, instead of a 
pure faith, among Romanists, she has become an inflexible 
creed of error, and a gorgeous ceremonial. Paganism, but 
half divorced from its main errors, has been received into 
the Romish system, and the unnatural embrace of error 
into what little of truth there is in the Romish Church, 
has left its corroding blotches deeply impressed even upon 
the present age, in ceremonies, and pompous demonstra- 
tions, which have their origin far into remote heathenism. 

Romanism is as relentless in its animosities now, as 
it was when it stamped with ignomy and death, all who 
desired to wash it from the corruptions of Pagan error. 
These, with the fact that, many of the Articles directly 
oppose Romish superstitions have been deemed sufficient 
to justify all that has been said upon this dark subject. 

4. Divisions. — Each Article might have been analyzed 
and discussed in a single chapter, but for the sake of 
clearness, ease in writing and reading, it was thought best 
to divide it into sections with respective and appropriate 
headings, each section including remarks on a single doc- 
trine. The textual examination of the Article has been 
adhered to as closely as was possible, in view of the nature 
of the Article itself. Long chapters, such as are common 
to Burnett on the Thirty-Nine Articles, should never be 
pressed upon that class of mind unaccustomed to close 
thought, and careful reading ; and especially should they 
not be pressed upon the young. These are reasons suffi- 
ciently impressive, for the division of our book into so 
many sections, and for the division of the sections them- 
selves into paragraphs. 

5. The materials of which it is composed. — It is im- 
possible to tell at this time where they come from. The 
author read all he could find, having any bearing on the 
doctrines brought to view, and after reading, and carefully 
digesting the particular and general scope of the Article, 



PREFACE. 



xiii 



then he wrote without the use of any book but the Bible 
and Cruden's Concordance. But when a sentence or 
paragraph was drawn directly from any book, the regular 
acknowledgment has always been made, definitions ex- 
cepted of course. The work is indebted chiefly to 
Bickerstreth for the quotations from the Fathers ; and to 
the Catechism of the Council of Trent, the Rheimish 
Testament, Edgar's Variations of Popery, and Ranke's 
History of the Pope's, for what is said upon the absurd 
dogmas of Romanism. Some sacred poetry is quoted to 
illustrate doctrine and duty, and to break the monotony 
of the closely written page. These were chiefly taken 
from the standard hymn book. Originality of matter has 
not been attempted, but rather originality in the arrange- 
ment and presentation of the matter. 

6. Object of the Notes. — While the author looks upon 
the progress of Methodism with delight, and while he 
regards it as the most efficient system for the propagation 
of the truth among all people ; and while many very 
distinguished scholars have graced her pathway and 
adorned her literary departments in elaborate treatises on 
various theological and scientific subjects, he regrets that 
so little has been written for the special edification of 
candidates for full membership in the church. This is a 
very interesting department of the work of the church ; 
and these are like infants, depending upon proper manage- 
ment in the nursery for whatever of future usefulness or 
greatness may adorn and beautify their lives. The six 
months usually designated as their probationary state, 
should be employed in studying the doctrines and polity 
of the church, so that they may come into the church 
with a clear and full understanding of what the church 
is. And during this trial state, the pastor should have, 
at least, two meetings every month with them, for instruc- 
tion and prayer, to prepare them for an intelligent and 
satisfactory examination before the church. A course of 
this kind is contemplated in the organic law of the 
church, and tends not only to intelligence in religious 
doctrines, but to firmness and stability in the Christian 
life. The author has tried this plan and proved it in 
every respect to be just what should be in operation 



xiv 



PREFACE. 



in all our churches. He pursued this course in two 
of his congregations, including in both, over one hun- 
dred persons on trial, some of whom promised but 
little to the church, as is often the case ; but thorough 
instruction in doctrine laid the foundation of permanency 
of Christian character and usefulness in the church ; and 
he rejoices to know that all of these, except a very few, 
are prominent and useful members of the church. 

A course of training of this kind cannot fail to create a 
habit of reading and thought, as well as a love for the 
Bible, which will be felt in the periodical offices and book 
depositories of the church, in the family, the community, 
the world. 

This is said to be an age of remarkable progress, and 
so it is ; civilization is extending and approaching its 
highest summit. Literature is marching 1 onward, offering 
its blessings to all, and the church is causing the wilder- 

o m 7 O 

ness and the solitary places to be glad, and is offering the 
blessings of the gospel of reconciliation to all nations. 
These things remind us of our duty to the young, that 
we should by all possible means give permanency and 
intelligence to the rising membership of the church, 
and qualify them, as fully as we can, for piety and use- 
fulness. 

While the good is spreading and diffusing its blessings 
every-where, the evil is in close pursuit, sometimes in 
advance. Romanism and infidelity, with their multitude 
of shades and modifications, are using every effort to 
uproot the gospel, and the church, and to supply their 
places with the dreams of reason, and the superstitious 
phantoms and idolatry of the dark ages. Even some 
professed Christians are loosely attached to the old founda- 
tion of true Protestanism, for which the Fathers of the 
Reformation periled their lives, and upon which the 
church has stood for ages. The Bible as it is, " homely 
and unchaste" as its verbal garb may be, is quite suffi- 
cient to sustain all useful Christian doctrines, and to sup- 
port all orthodox churches, if their ambition is to do 
good rather than to sustain the dogmas of a sinking sect. 
These tendencies to evil should stimulate the church to a 
thorough knowledge of the Bible, and of whatever par- 



PREFACE. 



XV 



ticular doctrines of the Scriptures may be set forth in her 
Articles of Religion. 

That the following notes will fully accomplish this> is 
not the vain hope of the author, but that they will 
greatly assist, he has no doubt. They will show at 
least how fully the Articles are sustained by the Bible, 
and how applicable they are to a pure morality, and to 
the claims of the experience and true practice of our 
holy religion. Whatever will cast light upon these sub- 
jects cannot fail to be useful when properly applied, and 
should deeply engage the attention and prayers of every 
Christian. 

When Bunyan entered upon a religious life, his fund 
of knowledge was very limited, but by close and prayer- 
ful application to the Bible and other books, his mind 
expanded, and the shadows of the Almighty nourished 
and enlarged his soul, so that his Pilgrim's Progress 
issued upon the world, the prince of allegory, with a 
literary polish, and a light but little inferior to those of 
the Bible itself. Such an instance of successful self- 
culture and pure devotion and usefulness, stands out in 
the living poetry of holy consecration, as a balmy incen- 
tive to all Christians to "go and do likewise. " The 
nursery, the sabbath school, the bible class, should all 
be so many consecrated tributaries to the great stream 
of human intelligence and spiritual dedication to God. 

The author believes that time might be profitably 
spent in preparing a small volume on the Articles of 
Keligion, for the use of the sabbath school. A book of 
this kind would indoctrinate our children in the leading 
principles of Christianity, and if properly and perseve- 
ringly applied to the youthful mind and heart, in connec- 
tion with the Bible, would undoubtedly tell most favora- 
bly on the future interests of the church. He has the 
plan of such a book in his mind, but knows not whether 
he shall ever commit it to paper. But if the suggestion 
is favorably received, he hopes some one will undertake 
the pleasant task. 

With no other desire than to be useful to the church 
and its hosts of ransomed ones, the following Notes on 
the Twenty -Five Articles of Religion, are commended 



PREFACE. 



to the three great divisions of American Methodism; 
the Methodist Episcopal Church, the Methodist Protestant 
Church, and the Methodist Episcopal Church South; 
and may the blessings of our kind Benefactor accompany 
the heart of the reader, and the writer, to "the house 
that is not made with hands, eternal in the heavens." 
Maysville, Nov. 25, 1852. 



TABLE OF CONTENTS. 



Article I. 

There is but one God, - 21 

But one living God, - - • 28 

But one true God, - - - - 32 

Attributes of God, — Eternity, - - 36 

" Spirituality, - - 40 

" " " Omnipotence, - 44 

" " " Wisdom, - - 48 

" " " Goodness, - - - 52 

God the Maker of all things, - - • 57 

i* Preserver of all things, - - 61 

The Trinity. - - 65 

Article II. 

Divinity of Christ, - - 73 

Humanity of Christ, - - - • 79 

Union of the Two Natures, - - 84 

Sufferings of the Humanity, 89 

Object of the Sufferings, - - 93 

Article III. 

Resurrection of Christ, ... 99 

Ascension of Christ, - • . - 104 

Second Coming of Christ, - - . JQ8 



XTiii TABLE OF CONTENTS. 

Article IV. 

The Procession of the Holy Spirit, - - 113 

Personality of the Holy Spirit, - - 115 

Divinity of the Holy Spirit, - - - 117 

Article V. 

The Sufficiency of the Scriptures, - • 122 

The Bible— the only Rule of Faith, - - 130 

Divine Authority of the Bible, - 134 

Article VI. 

Unity of the Old and New Testament, - - 140 

Proof of this Unity, - - - 145 

What the Old Testament Saints looked for, - - 149 

Laws of Moses not binding on Christians, - 153 

Moral law binding on Christians, - - - 158 

Article VII. 

Original Sin, — In what it does not consist, - 165 

" " In what it does consist, - - 169 

« " Some of its Effects, - 177 

Article VIII. 

Effects of the Fall. — Man enfeebled, - - 182 

Divine Grace. — Man Strengthened, - - 186 

Article IX. 

Man Justified for Chrises Sake, and not for 

Good Works, - - - 191 

Man Justified by Faith alone, - 196 

-Article X. 

Of Good Works, - - 204 



TABLE OF CONTENTS. XiX 

Article XL 

Of Works of Supererogation, - - - 213 

Article XII. 
Not every sin the Blasphemy against the Holy 

Ghost, - - - . ' - 222 

Sin after Justification, - - 226 

Article XIII. 
What the Church is, - - - - 231 

Outward Tests of a True Church, - 235 

Article XIV. 
Of Purgatory, - - - . - 240 

Article XV. 

Speaking in the Congregation in an unknown Tongue, 249 

Article XVI. 
Definition of a Sacrament, - - - 254 

Five Romish Sacraments False, - - 258 

Article XVII. 

Baptism, — Definition, - - 267 

Subjects of, - - 271 

" Not Regeneration, - 284 

Article XVIII. 

Lord's Supper, — Definition, - 289 

Use of, - . - - 293 

Transubstantiation, — A Romish Error, - 304 

• The Origin of other Errors, - 309 

Article XIX. 
Of Both kinds, - - - - 317 



XX TABLE OF CONTENTS. 

Article XX. 

But One Sacrifice for Sin, - - - 322 

Romish Mass, — A Dangerous Error, - - 326 

Article XXI. 
Of the Marriage of Ministers, - - - 331 

Article XXII. 
Rites and Ceremonies, - - - - 336 

" " « to be observed, - 341 

" " " may be changed or abolished, 346 

Article XXIII. 
Of the Rulers of the United States, - - 353 

Article XXIV. 



Riches of Christians not common, - - 362 

Christian Liberality, - - - - 366 

Article XXV. 

Against Profane Swearing, - - - 371 

Judicial Oaths not Sinful, - 375 

Conclusion, - - - - 381 



NOTES 

ON THE 

ARTICLES OF RELIGION. 

ARTICLE I. 

OF FAITH IN THE HOLT TRINITY. 

" There is but one living and true God, everlasting, "without 
body or parts, of infinite power, wisdom, and goodness, the 
maker and preserver of all things, visible and invisible. And 
in unity of this Godhead, there are three persons, of one sub- 
stance, power, and eternity ; the Father, the Son, and the Holy 
Ghost." 

SECTION FIRST. 
There is but one God. 

1. The opening terms of this Article, according to 

tbeir Scripture import, are terms of opposition to atheism, 

polytheism, the false gods of the heathen, and dualism, 

or the doctrine of two eternal and ultimate principles 

inherent in matter, the one good and the other evil. 

The existence of God is clearly taught in this Article ; 

but atheism says, "there is no God." This Article 

teaches the doctrine of but one God; but polytheism 

says there are many gods. This Article teaches the 

doctrine of a "living and true God;" but the heathen 

oppose to this their hosts of dumb idols. This Article 

teaches that "God is a spirit;" but pantheism makes no 

such distinction, it teaches that God and matter are one. 

This Article teaches that God is the "maker" of all 

21 



BUT ONE GOD. 



material substances, and, consequently independent of 
matter; but dualism teaches that God is necessarily 
inherent in matter, as its principle of good in opposition 
to its principle of evil, and that matter is therefore essen- 
tial to his existence. All the terms of this Article will 
be fully noticed hereafter. 

2. " There is one God." — This is the most sublime 
conception of the human mind. It is not only sublime, 
but exceedingly awful. The idea of an infinite, eternal 
first cause of all things is too great for the grasp of the 
human mind ; and yet it is an idea that is every way 
suited to our intellectual and moral wants. It infinitely 
more than fills the mind, and at the same time it pro- 
duces a feeling of reverence, which is felt to be a right 
emotion. If there is no God, as "the fool hath said," 
then there is nothing within the whole compass of 
truth, that can compare in solemn grandeur with the 
illusion that there is a God. But it cannot be that 
the noblest of all human conceptions should be false. 
The fact that man has such a sublime conception, is some 
proof, at least, that such a being as God does exist. The 
philosophical proof of this great fact depends upon the 
validity of the axiom that every effect must have a cause. 
No process of reasoning is necessary to prove this, for 
the axiom itself is an intuitive truth. We see changes 
going on all about us, and we feel them within us, and 
we know that they do not take place without a cause. 
So fully admitted is this fact, that it has become an ac- 
knowledged principle in science, to which no exception 
has ever been known. 

Apply this truth to the question, Is there a cause of 
the existence of the universe, with all its vast works and 
sublime movements? And the universal answer is, — 
There is a first cause. 



BUT ONE GOD. 



23 



Belief in this truth is so universal among nations and 
men, that it must ever be regarded as the great central 
truth of both natural and revealed religion. Hence 
we have, in what is known as the Apostles' Creed, this 
general confession: "I believe in God the Father, Al- 
mighty, Maker of heaven and earth." This is the 
avowed confession of every Christian nation, as it is the 
faith of every single believer. It lies at the foundation 
of true religion, and gives order and dignity to every 
form and act of religious worship. But if " there is no 
God," there can be no such a thing as religion, and 
men have nothing to hope for, or to fear. They can 
propose to themselves no higher motives than the enjoy- 
ment of the present moment ; and the passing events of 
time are propelled either by chance, or the stern dictates 
of inflexible necessity. But so clear are the evidences of 
a God, that it were difficult to entertain the notion of 
such a prodigy of unreasonableness as an atheist. To 
say with certainty 1 ' there is no God," a man must 
assume Omnipresence and Omniscience ; he must have 
searched the highest heavens and investigated the lowest 
depths of the earth, without seeing any evidence of his 
existence. As this is clearly impossible, atheism must 
be false, and the Bible must be true, when it says, ' 'The 
fool hath said in his heart, there is no God." The 
most one can say is, that there is nothing he has seen in 
nature or revelation sufficient to indicate to his mind the 
generally received notion of a God. In saying this he 
assumes a stand-point very much below the ordinary 
standard of human reason, and voluntarily applies to 
himself the Scripture epithet which distinguishes him 
from the rest of mankind. 

3. But belief in one God cannot exist without know- 
ledge imparted in some way, of the existence and cha- 



24 



BUT ONE GOD. 



racter of its object. It must be created and sustained by 
rational and clear disclosures of who and what God is, 
or it cannot exist as the basis and life power of a pure 
religious service. Nature teaches most conclusively that 
a Being existed somewhere anterior to the existence of 
the world, by whose power and wisdom it was brought 
into being, and who still lives to sustain it in that being. 
The argument involved here was clear to the mind of St. 
Paul, in Rom. i, 20, "For the invisible things of 
him from the creation of the world are clearly seen, 
being understood by the things that are made % even 
his eternal power and Godhead." This may be regar- 
ded, in common with tradition, as the basis of the historic 
fact that all those nations of the earth, who have no 
other revelation, believe there is a Supreme Being some- 
where, and that he ought to be worshipped. But it is 
nowhere assumed that these indications of nature are 
sufficient to authorize an intelligent religious service, 
though they might be expanded to the utmost extent by 
the most enlightened philosophy. History, science, 
reason, all condemn such a notion. It cannot be thought 
of as a correct theory, if we consult the history of 
heathen worship, and the claims of the purer and more 
instructive philosophy of the Bible. • Hence the necessity 
of the revelation of the Scriptures to confirm and unfold 
the universal testimony of nature, and to properly distin- 
guish the relations that the creature sustains to the 

o 

Creator. 

4. This book is in the hands of the church, in trust 
for the benefit of the world ; and without dilating upon 
the possibility and reasonableness of such a revelation, 
to say nothing about its utility, it were enough to say 
that we have it with all the necessary internal and 
external evidences of a revelation from God. It clearly 



BUT ONE GOD. 



25 



establishes the doctrine of but one God in the outset, by 
establishing the question of creation as the work of God. 
It assumes the primary and essential fact that God is ; 
and it teaches the fact that, " In the beginning God 
created the heavens and the earth.' ' The proof of but 
one God is abundant, both in the Old and New Testa- 
ment. In the Old Testament, the proof, in part, is as 
follows: Deut. vi, 4, "The Lord our God is one Lord." 
Chap, xxxii, 39, "I am he, and there is no God with 
me." 2 Sam. vii, 22, " Neither is there any God 
beside thee." Neh. ix, 6, "Thou, even thou, art Lord 
alone." Is. xlv, 5, "I am the Lord, and there is none 
else, there is no God besides me." These passages 
prove two things, — there is a God, — there is but one 
God, and they establish the reason why both Jews and 
Christians contend so earnestly for the worship of but 
one God. 

This doctrine was the first article in the organic law of 
the Hebrews, and the Christian system has incorporated 
the same great truth into the basis of its structure ; 
Christians cheerfully subscribe to the original enactment 
as continued into the "better dispensation." In the 
New Testament, therefore, St. John says, "This is life 
eternal, that they might know thee the only true God, 
and Jesus Christ whom thou hast sent." John, xvii, 3. 
St. Paul dignifies his epistles with the same doctrine. 
He says, in 1 Cor. viii, 6, "To us there is but one 
God, the Father, of whom are all things, and we in 
him." St. James says, "Thou believest there is one 
God\ thou doest well." James, ii, 19. These are a 
few of those passages that directly prove the unity of 
God. 

5. How far the doctrine may be sustained by observa- 
tions on the unity of design in the works of creation is 



26 



BUT ONE GOD. 



very uncertain. Arguments drawn from this source 
have ever impressed the minds of thinking men with 
much force. If we were able to comprehend the uni- 
verse, and to understand its vast parts in the peculiar 
manner of their government, it is not improbable that 
the proof would be complete. But, limited as our 
knowledge is, amid the universal complication which 
surrounds us, and the immense variety of the creations 
and wonders of earth which bewilder the thought, still 
we are able to perceive but one set of laws in accordance 
with which all things are governed. The same effects 
are produced uniformly, in all places and periods, by the 
same causes. Man has but one origin, but one form, but 
one life, but one system of distinguishing faculties, and 
but one termination. And so of the inferior animals, 
and vegetables. Thus it is that all things, so far as we 
can see and understand them, present a single design. 
Hence the unity of design, so far as we can perceive it, 
is a proof of the unity of God ; and the unity of move- 
ment in the great machinery of the universe is proof that 
but one God executed the entire work. 

6. The doctrine of the existence and unity of God 
stands in direct opposition to polytheism ; and it is worthy 
of remark that wherever the Bible has gone, with its 
foundation doctrine of but one God, pantheons have been 
shut up, or dedicated to a better service, polytheism 
has been banished, and reason has been restored to 
its proper office. But this doctrine is alike opposed to 
dualism, or the doctrine of two eternal principles repre- 
sented by light and darkness, or good and evil. This 
was the philosophy of the Persians from the earliest 
period ; though Zoroaster a distinguished reformer of 
their theology, taught that a superior being existed, 
from whom both the principle of good and evil were 



BUT ONE GOD. 



derived. It is probable be obtained tbis bint of reforma- 
tion from tbe captive Jews. Tbat tbe Jews tbemselves 
migbt not be penetrated witb tbis Persian and atbeistical 
principle, God by tbe moutb of Isaiab, addressed 
Cyrus tbe king of Persia in tbese words : Is. xlv, 5, 7, 
"I am tbe Lord, and tbere is none else, tbere is no God 
beside me ; I guided tbee, tbougb tbou bast not known 
me, tbat tbey may know from tbe rising of tbe sun, and 
from the west, tbat tbere is none besides me ; I am tbe 
Lord, and tbere is none else. / form the light, and 
create darkness ; I make 'peace and create evil, I tbe 
Lord do all tbese things." Tbis single passage overturns 
at once, the error of two eternal principles, inherent in 
matter, and directly opposed to each other; and it 
brings the unity of God into the clearest possible light. 
It joins its testimony to other passages of like import, in 
the final settlement of the great question that separates 
the heathen and the Christian world. 

7. But to whom are we indebted for this clear appre- 
hension of the existence and unity of God ? Certainly 
not to the philosophers of Greece and Rome, for these 
were but little else than atheists ; nor yet to the great 
body of the Jews, for these had but imperfect concep- 
tions of this doctrine, as is evident from the history of 
their frequent revolts from the worship of the true God, 
to some of the most gross forms of idolatry. So imper- 
fect were their apprehensions of the true God, that 
Moses was compelled to ask God for the name by which 
he would be made known to them, Ex. iii, 14, "And 
God said unto Moses, "I AM THAT I AM." But the 
subsequent history of the Jews proves them to have been 
the most firm advocates of the unity of God. They did 
not obtain this doctrine from their own observations, but 
from their inspired men ; and when we consider the fact 



28 



BUT ONE LIVING GOD. 



that they taught this doctrine at a time when all the 
nations of the earth were sunken in polytheism, we must 
not only regard them with great veneration, but rejoice 
in the extensive and permanent triumph of this single 
truth. It settles religion upon a firm foundation, and 
the worshiper experiences nothing of the uncertainty and 
anxiety which must fill the mind of a heathen worshiper, 
who, amid the increasing perplexities of polytheism, is 
not able to determine which of his gods to propitiate. 
But the Christian, knowing < ' there is but one living and 
true God," can assure himself of his presence and pro- 
tection in all places, and at all times. Whatever may 
transpire in the operation of Providence, the agency of 
but one God is seen in it. If it is good it can be traced 
to his mercy and goodness ; and if it is evil the sufferer 
may turn to the one God whom he knows to be the true 
and living God, and implore his favor. 

"Ye curious minds, who roam abroad.. 

And trace creation's wonders o'er, 
Confess the footsteps of your God ; 

Bow down before him and adore/ 



SECTION SECOND. 
But one living God. 
1. The doctrine of but one living God is eminently a 
doctrine of the Scriptures. Beyond these the speculations 
of philosophy have been confused and of atheistical ten- 
dency. Spinoza and others, looked upon the existence 
and motion of material bodies through such an imperfect 
medium, that they confounded the living God with 
matter, and declared that the universe itself is God. 
They indeed speak of God, and of life ; but they will 



BUT ONE LIVING GOD. 



29 



not admit that God is personally distinguished from 
matter. They maintain that matter has two principle 
attributes, infinite extension, and infinite intelligence. 
Such false conceptions of matter cannot be expected to 
evolve any clear notions of a God, either as to his unity, 
life or spirituality. These views are supposed to have 
been derived from ancient Greek philosophers, and were 
thoroughly arranged into a system by Spinoza, and 
published as the only correct idea of the true relation of 
God to the universe. This system, however ridiculous ifc 
may be, has been received with much favor by many 
philosophers of modern times. In Italy, France and 
Germany, pantheism, which is the popular and true 
name of this system, is regarded by many as the most 
rational conception of God and the universe. In this 
country vigorous efforts are made, by emigrant infidels, 
to propagate this evil ; and hence, it is the duty of the 
friends of truth to be equally and more zealous in 
spreading the Bible. 

2. The Bible presents the Supreme Being as the living 
God, independent of matter, either as a part of himself, 
or as contributing, in any way, to his life or moral and 
independent freedom. The term ' 'living' ' is applied to 
God, because he has life distinct from all that exists 
around him. But it is more particularly applied to him, 
as fact in opposition to the lifeless and dumb gods of the 
heathen. The life of any being is its chief excellency, 
and nothing can be more absurd than for a living intelli- 
gent being to worship a thing without life, and conse- 
quently, of less excellency than himself. Our earliest, 
as well as our more mature notions of worship, uniformly 
imply the natural idea, that the greater should be wor- 
shiped by the lesser. This natural idea of worship is 
expanded by the doctrine of a living God, and ever 



30 



BUT ONE LIVING GOD, 



guarded against the degrading tendency of worshiping a 
being less than God. 

When God is called the living God, the term imports 
that his life is not derived from another being, as is the 
life of a creature ; but is an independent, underived life, 
and reaches from everlasting to everlasting. It is to be 
understood, therefore, that he infinitely excels all other 
beings, and that the life of every living being is derived 
from him. This is the obvious meaning of the term, in 
the Article ; and it is the obvious meaning of all those 
passages of Scripture in which the Supreme Being is 
termed the living God. Thus life is set forth as the 
eternal essence and root of all the perfections of the 
Divine Nature, and the living God is presented as the 
only being who is worthy of the homage and worship of 
rational beings. 

3. The doctrine of a living God is confirmed by the 
clearest Scripture testimony. Reason, natural theology, 
and the Bible all unite upon this question ; one confirms 
the other, and the testimony of the sacred writings gives 
scope and power to all other witnesses. The following 
is the testimony of the Bible: Bent, xxxii, 40, "I lift 
my hand to heaven, and say, I live forever." These 
are the words of God himself, and we dare not impeach 
Divine veracity so far as to call them in question ; and, 
especially, if we consider that they were delivered for 
man's present and future well being. Jer. x, 10. "The 
Lord is the true God, he is the living God, and an 
everlasting king." John, v, 26, "As the Father hath 
life in himself, so also hath he given to the Son to have 
life in himself." These, with many other passages of a 
similar import, have but one use, and but one object. 
Their use is to draw a clear and wide distinction between 
the one living God, and the dumb and lifeless gods of 



BUT ONE LIVING GOD. 



the heathen. Their object is to present God to the mind 
and affections in such a high and very enobling aspect as 
to sever the bonds of inordinate love for perishable 
objects, and to place the affections of the heart upon 
the one living Author of the universe. His right to 
this grows out of his nature, and the relation he sustains 
to all rational beings. To superinduce a compliance with 
this right, he promises the greatest possible blessings 
to all who may serve him. And when he would give 
his people the highest assurance of anything he promises 
to do for them, his form of obligation is to swear by 
himself, "As I live." He swears by himself, — by 
his own life, — because there is nothing greater than 
this, and because it involves his essential nature in 
solemn pledges to his people. Men should carefully 
consider that while God is a living spirit, they are dead 
in sins ; and that it is their privilege, — their duty to arise 
from their spiritual death -sleep, and receive into their 
hearts, the transforming life-power, and spirit of God. 

4. But enough has been said here to establish the 
right that the framers of this Article had to the use of 
the term "living," when speaking of God. With the 
Bible in their hands, the claims of the world pressing 
upon them, polytheism, and pantheism abounding in 
many portions of the earth, and the distinction that 
should always exist between Christian and heathen 
nations clearly drawn before their minds by the pure 
Word of Inspiration, they solemnly record in the first 
Article of our faith, the foundation doctrine of but one 
God, — of but one living God, But this doctrine is not a 
part, merely, of an abstract theological theory, it is 
stricMy available to every believer. It is to him the 
highest source of enjoyment; he lives a spiritual life 
because he serves the living God, and because the life of 



32 



BUT ONE TRUE GOD. 



God is in his heart. He rejoices in this life because it 
makes him happy, and because it will have no termina- 
tion. And he rejoices in this union of his own renewed 
life with the higher life of God, and because his 
renewed life is approximating the period and point of 
complete conformity to the life and holiness of him who 
has said, <( As I live, saith the Lord, every knee shall 
bow to me, and every tongue shall confess to God." 
Rom. xiv, 11. 

" Let joy and worship spend 

The remnant of my days ; 
And to my God my soul ascend, 

In sweet perfumes of praise." 



SECTION THIRD. 
But one true God 
1. The words of this member of our Article have 
been happily chosen. They are words of enlarged 
meaning; the term "one" contains the doctrine of 
Divine unity; the term "living" distinguishes this one 
God from the objects of pagan worship ; and the term 
"true" keeps up this distinction while it presents the 
Supreme Being in direct opposition to all false gods, and 
to all false systems of religion. All of these terms com- 
pose a comprehensive and Scriptural definition of who 
and what God is. He is said here to be the "true 
God." Life is the principle and source of action, as 
well as the chief excellency of any being ; and by this 
the God of the Christian is distinguished from all others. 
St. Paul lays down both the terms of opposition when he 
speaks of those who had " turned from idols to serve the 
living and true God." 1 The&s. i, 9. Their former 



BUT ONE TRUE GOD. 



33 



gods were dead and false; but they had turned from 
these and were serving the living and true God. 

2. But why are the words living and true applied to 
God so often in the Holy Scriptures ? To answer this 
question properly, we must notice the historic fact that 
God's people were surrounded with idolatrous nations. 
These nations, rude as they were, found much sympathy 
for their idolatry among the Israelites, as is evident from 
the sacred record of their frequent departures from the 
true worship. The tendency, therefore, of the people of 
God to join in the worship of false gods, together with 
the influence that heathen nations exercised over them, 
made it necessary to repeat the doctrine of the true God 
often, and that, too, in connection with the grandest 
manifestations of the Divine glory. These served to 
impress the great truth upon the heart ; and to exhibit 
the well known fact that every system of idolatry is false 
and degrading. To farther establish this fact, and to 
more constantly educate the Israelitish mind in the truth 
upon this subject, seems to have been the chief business 
of many of the inspired writers. Hence Jeremiah says, 
"The Lord is the true God" Jer. x, 10. Christ says, 
in speaking of eternal life, that it consists in the know- 
ledge of the true God. "And this is life eternal that 
they might know thee, the only true God." John xvii, 
3. The same fact is stated in nearly the same words in 
1 John, v, 20. "This is the true God and eternal life." 
These, with many other passages of equal point and 
clearness, establish the doctrine of the one living and 
true God, as stated in this Article; and they show 
the propriety of making this foundation truth the highest 
starting point in every summary of religious belief. It 
is, indeed, the great centre whence radiates all the other 
doctrines of the Christian system. 



34 



BUT ONE TRUE GOD. 



3. With proper conceptions of the Divine nature, 
which every reflecting reader of the Bible may have, 
there may be pure worship and true religion. The soul 
may be elevated to the highest possible point of moral 
purity and consequent enjoyment. 

" Spirit of light, explore, 

And chase our gloom away, — 
With lustre shining more and more, 

Unto the perfect day." 

But we cannot overlook the fact, made so prominent in 
all our theological investigations, that the doctrine as 
stated in this Article, shows most clearly the necessity of 
a revelation from God. It is folly, as the history of 
infidelity universally proves, to say that the instructions of 
nature are competent to all the claims of religion. " The 
heavens," it is true, " declare the glory of God," but these 
unassisted by more definite revelations, have ever failed to 
make mankind better, or to elevate the mind to themes of 
thought worthy the contemplation of intelligent beings. 

But for the influence of the Scriptures, the knowledge 
of but one living and true God would long since have 
been lost to the world, and mankind would have been 
universal idolaters. This statement is made in full view 
of the facts in the history of nations in past time, and 
in full view of the facts growing out of a comparison of 
heathen and Christian nations at present. The know- 
ledge of God, as revealed in the Scriptures, is the most 
important of all knowledge, and the most indispensable 
to the well being of man. But however essential the 
Scriptures are to the existence and propagation of pure re- 
ligion, and the consequent well being of men and nations, 
they are strongly opposed by Romanism on the one hand 
and infidelity on the other. These seem determined to 
strike out of being the only efficient safe-guard to the doc- 



BUT ONE TRUE GOD, 



35 



trine and knowledge of one living and true God ; and the 
only means whereby men and nations may be saved. Ro- 
manism, with its more than half idolatry, unchecked by 
the spread of the unalloyed Word of God, and the 
efforts of Protestant Christians, would soon lay aside the 
Bible, and sink the world into a state of degradation 
equal to the idolatrous follies of Eome in her more pagan 
ages. Infidelity, with all its claims to intelligence, has 
overlooked the fact in the history of nations, that the 
Bible is ever the fountain of civilization ; and that where 
it is not, there is still the barbarous state. 

4. Much more might be said in this place, upon the 
power of the doctrine of "but one living and true God," 
as well as upon the influence of the Scriptures in perpetu- 
ating this doctrine, but we deem it unnecessary and will 
close here with two reflections : 

First. — The doctrine of but one living and true 
God, as taught in the Bible, diffuses light and order over 
the whole system of creation. It explains the phe- 
nomena of nature, by informing us who, and where the 
Power is by which it was called into being. It discloses 
the source of the beauty which so much charms us, as 
well as the source of the happiness which is enjoyed 
through all the ranks of animated beings. But the 
infatuated atheist can account for nothing, all is chance 
with him ; vice and virtue are terms without meaning, 
and he looks for no reward beyond the circumstances of 
the present moment. He is deeply embarrassed in com- 
plicated difficulties all his life. Yerily, "The fool hath 
said in his heart, there is no God." Ps. xiv, 1. 

Second. — The idea of one Supreme Being holds out an 
assemblage of perfections which command our reverence. 
It teaches us that there must be certain relations between 
him and men; and that there must be duties arising 



36 



ETERNITY* OF GOD. 



from those relations which we are bound to perform ; 
and from which we may expect increased enjoyment. It 
teaches us the sublime lessons of gratitude and trust, 
amid the blessings of life, and the decays and failures of 
our bodily constitution. It bids us look to that state 
of being where we shall be free from all doubt and 
decay, and ' 'where we shall see as we have been seen, 
and know as we have been known." 

** Thy Word is everlasting truth ; 

How pure is eveiy page ! 
That holy Book shall guide our youth, 

And will support our age.'* 



SECTION FOURTH. 
Attributes of God — Eternity. 

1. The eternity of God is taught in this Article, by 
the word "everlasting," and signifies that duration of 
being which was in all the past, and which will be in all 
the future. The eternity of God is expressed by David, 
in these words, "even from everlasting to everlasting, 
thou art God." Ps. xc, 2. 

The attributes of God are the particular and distinct 
qualities which are predicable of the Divine nature. 
They do not differ materially from the Divine nature 
itself, inasmuch as the nature of God is the sum of all 
his perfections. The difference, therefore, between the 
nature and attributes of the Supreme Being is not ob- 
jective — that is, it does not appertain to God himself; but 
the difference is subjective, and belongs more particularly, 
to technical theology. The attributes of God, consi- 
dered in the popular form of expression, are merely 
our notions of the peculiar distinctions which, taken 
together, enter into the Biblical representation of the 



ETERNITY OF GOD. 



37 



Divine nature. These attributes have been divided by 
philosophers, for the sake of convenience in systematic 
divinity, into two classes ; and are technically called 
natural and moral attributes. By the former we are to 
understand those qualities which belong to God in the 
sense of infinitude, and which can belong to no other being, 
as eternity, omnipresence and omnipotence. By the 
latter we are to understand those qualities which belong 
to God, and for which we find some analogy in ourselves, 
— as justice, wisdom, benevolence. The eternity of God 
belongs to the first named classification. 

2. The word eternity is used in two senses, — the figu- 
rative and the literal. In the former sense it denotes an 
existence which may have had a beginning, but which 
will have no end, as angels and men. In the latter 
sense it denotes an existence which has neither beginning 
nor end, and is applicable to no being but God. He is 
<e fro?n everlasting." "In the beginning God created 
the heavens and the earth." Gen. i, 1. He was there- 
fore, before the beginning of creation, and, of course, 
before the beginning of time ; for that which we call 
time is but the succession of duration, taking its rise in a 
certain event which is called the " beginning.' ' That 
duration of being, therefore, which was before the 
beginning must have been from eternity, unless we sup- 
pose the measurement of time, before time began, which 
is a clear contradiction. But two terms are used in the 
Scriptures, designating what was before the beginning o{ 
creation, what is now, and what will be after the uni- 
verse is dissolved ; and what is the measure of earthly 
duration. These terms are eternity and time. Now if 
God fixed that beginning to time, which is the measure of 
the duration of all created beings, then it is evident that 
he was before time, and consequently, from everlasting. 



38 



ETERNITY OF GOD. 



But, as the idea of the eternity of God, is so wholly 
beyond the capacity of our comprehension, and so little 
analogous to anything with which we are familiar, it 
seems to admit of no definite determination by reason. 
It is, therefore, best to confine ourselves to the plain 
statements of the Scriptures, which uniformly represent 
God as existing without beginning or end, and as coeval 
with all time, past, present, and to come. 

3. The Scripture statement of this doctrine may be 
condensed into a few words : God is the first cause of all 
things, therefore, he is from everlasting. He is the 
ultimate end of all things, therefore, he is to everlasting. 
This condensed statement of the eternity of God, is sus- 
tained by the clear testimony of the Bible. Beat, xxxiii, 
27, "The eternal God is thy refuge." Ps. xc, 2, 
"Before the mountains were brought forth, or ever thou 
hadst formed the earth and the world, even from ever- 
lasting to everlasting, thou art God." Is. xliv, 6, 
"Thus saith the Lord the king of Israel, and his Re- 
deemer, the Lord of hosts ; I am the first, and I am the 
last, and besides me there is no God," Hah. i, 12. 
"Art thou not from everlasting, O Lord my God, mine 
Holy One?" 1 Tim. i, 17, "Unto thee the King eter- 
nal, immortal, invisible, the only wise God, be honor and 
glory for ever and ever." The same doctrine that is so 
clearly stated in the foregoing passages is described by 
St. John, Rev. i, 8. "I am Apha and Omega, the be- 
ginning and the ending saith the Lord, which is, and 
which was, and which is to come, the Almighty." 

While the above passages prove most clearly the 
eternity of God, both in the past and the future, or from 
eternity to eternity, they at the same time evolve 
another truth which is essential, not only to the correct 
idea, but to the fact of the eternity of God. His eternity 



ETERNITY" OF GOD. 



39 



of being is not interrupted by any distinctions of time 
succeeding one another, as moments, minutes, hours, 
days, &c. If the duration of God were successive, or 
proceeded by days, months, and years, then there must 
have been a first day, — a first month, — a first year, when 
he began to exist ; and, by consequence, a succession of 
time. This is not only incompatible with the idea of 
eternity, but contrary to the express teaching of the 
Scriptures. 2 Pet. hi, 8, "But, beloved, be not igno- 
rant of this one thing, that one day is with the Lord as a 
thousand years, and a thousand years as one day." 
"That is: All time is as nothing before him, because in 
the presence as in the nature of God all is eternity; 
therefore, nothing is long, nothing is short before him." 
Clarke's note on the above. 

" A thousand ages, in their flight, 

With thee are as a fleeting day ; 
Past, present, future, to thy sight 

At once their various scenes display." 

4. The eternity of God thus clearly presented by his 
Word, and stated in this article, suggests two reflections — 
First, Upon the punishment of the wicked. If this 
consists only, in the eternal absence of all good, and in 
the eternal presence of all evil, it must be punishment 
without any mitigation. But add to this the eternal in- 
fliction of actual conscious torment, which is the true 
idea of eternal death, and the soul shudders while it 
reflects, and hurriedly utters the prayer ; Have mercy, 0 
Lord. 

Second, Upon the happiness of the saints : This is the 
eternal absence of all evil, and the eternal presence of 
all good. Add to this the actual and eternal possession 
and enjoyment of all that good, and we may see what 
it is to have eternal life. In view, then, of this highest 



40 



SPIRITUALITY OF GOD. 



possible attainment, and consolation, all men, and more 
especially Christian men, should delight in the pure spi- 
ritual worship of Him who is * ' without beginning of days 
or end of time." 

Raised on devotion's lofty wings, 
Do thou, my soul, his glories sing ; 
And let his praise employ my tongue, 
Till list'ning worlds shall join the song." 



SECTION FIFTH. 
Attributes of God — Spirituality. 

1 . This doctrine is negatively expressed in the Article, 
in these words: " ivithout body or parts" This state- 
ment is agreeable to reason and the Scriptures ; reason 
tells us at once, that if there be a God he cannot have a 
body or parts composed of material substances, for this 
would exclude him from all places occupied by other 
material bodies. Eeason tells us that the presence of 
God is essential to the support and motion of all ma- 
terial bodies ; but if he is a material being he cannot 
be present with other material bodies, for it is evident 
that two material bodies cannot occupy the same place at 
the same time. Reason tells us, again, that God must be 
without body or parts, for a body cannot be present in 
more than one place at the same time ; yet God is every- 
where present at one and the same time, and fills both 
heaven and earth. Material bodies may be seen and felt, 
but God is invisible. John, i, 18, ' 'No man hath 
seen God at any time.'' 1 Tim. vi, 16, "Whom no 
man hath seen, nor can see." 

But it may be objected that the Article contradicts many 
of the descriptions of God in the Bible. It is admitted 
that it does contradict those passages where God is de- 



SPIRITUALITY OF GOJD 



41 



scribed as having a seat on a throne ; as walking, as 
speaking, and as having a face, eyes, hands, etc. but 
this seeming contradiction must vanish when we consider 
the fact that these descriptions of God are employed in 
condescension to our feeble and imperfect conceptions of 
what God is, as a pure Spiritual Being. 

2. The statement in the Article is agreeable to the 
Scriptures, for, therein, God is always spoken of as a 
Spirit. In Numb, xxiii, 19, Balaam says, "God is 
not a man, that he should lie ; neither the Son of Man, 
that he should repent.' ' In this, and other passages of a 
similar import, there are two parts, the negative and the 
positive. The negative part excludes from our notions 
of God everything material, and the positive part com- 
prises all the known properties of spirit, — as simplicity, — 
invisibility — immortality — and, likewise the power of 
thought, will, action. None of these attributes can be 
predicated of matter ; but they are clearly predicable of 
spirit. By simplicity we understand a pure uncompound 
substance or essence, apart from, and independent of, any 
of the known properties of matter. By invisibility we 
are to understand that which cannot be seen by our own 
eyes. Hence, St. Paul speaks in Col. i, 15, of the "in* 
visible God/' and St. John says, "no man hath seen 
God at any time," John, i, 18. But immortality is 
another attribute of spirit. In this it differs from matter 
in the fact that matter is divisible, and, therefore, 
destructible. It may be brought into the highest possi- 
ble state of simplicity and refinement, but still, it is mat- 
ter and may be destroyed. But not so with the spirit; 
and hence it is, that when God is called a Spirit, it in- 
volves the doctrine of his eternity. St. Paul, in 1 Tim. 
1, 17, covers the whole question by calling him the, 
"King eternal, immortal, invisible, the only wise God." 

Ok * 



42 



SPIRITUALITY OF GOD. 



3. The surrounding works of nature give evidence of 
thought , will, action, anterior to their own existence. 
None of these qualities have ever been found in matter 
apart from any ulterior agency ; therefore, the manifest 
contrivance in the creation of things is evidence of 
thought. The fact that material things do exist is evi- 
dence of will that they should exist, and of action by 
which they were brought into existence. Material bodies 
have motion, but this is no evidence of thought, will, or 
the power of motion in themselves. Matter is essentially 
inactive, and if it moves at all its motion is produced by 
some power exterior to itself. Motion is, therefore, evi- 
dence of thought and will, and as these cannot be pro- 
duced by matter, either in its aggregate of compound 
parts, or in its most simple form, we must conclude that 
there is some power beyond these, that does possess 
thought and will, or we must adopt the absurdity that 
matter can move and adjust itself of its own accord. 

But we have shown in another section that God is the 
living God. This great truth finds its basis in the 
fact that God is a spirit. Life is a distinguishing attri- 
bute of spirit, and is evidence that the Author of life 
must be a living Being. Nothing is more absurd than to 
suppose the production of living and intelligent beings, 
by an inactive, unintelligent substance. Now the fact 
that there is life in the universe, which contains various 
orders of animated beings, is evidence that a living Being 
created and diffused this life. And, as there cannot be 
more life in the universe, as an effect, than there is in 
the cause, it follows by clear inference, that the life of 
God is greater than the aggregate of life in the universe. 
Hence, as life is the peculiar property of spirit, God is 
not only a spirit, but the greatest of spirits. The infinite 
Spirit. 



SPIRITUALITY OF GOD. 



43 



4. But the negative expression of the Article, and the 
Spirituality of God are sustained by two direct passages 
of the Bible. The first is, Luke xxiv, 39, " Behold 
my hands and my feet, that it is I myself ; handle me, 
and see ; for a spirit hath not flesh and bones, as ye see 
me have." The second is John iv. 24, " God is a 
Spirit." 

Two conclusions very clearly follow the statement and 
proof of the spirituality of the Divine existence : 

First. — God is the object of mental contemplation, 
and of spiritual service. We cannot see him, for he is a 
spirit, wrapped up in the mysteries of his own eternal 
nature. But from the midst of the "clouds and dark- 
ness that are round about his throne," he furnishes me- 
diums of reflection upon himself, by his works and his 
Word. These, it is true, address the senses, and thereby 
communicate to the mind some conception of his spiritual 
nature, and his Divine character. After learning all we 
can of God, in the use of the best means for enlarging 
our conceptions of his nature, still he is an unfathomable 
mystery, and none in the heavens can be compared to 
him, nor can the highest created understanding compre- 
hend his glory. Any attempt, therefore, to represent 
him by material substances, as an image, a painting, 
must always lead to gross conceptions of his nature. 
This is not a mere inference from the Scripture statement 
of the doctrine ; but an explicit prohibition, Ex. xx, 
4, 5. "Thou shalt not make unto thee any graven 
image, or any likeness of anything that is in the heavens 
above, or that is in the earth beneath, or that is in the 
water under the earth. Thou shalt not bow down thy- 
self to them, nor serve them." This not only prohibits 
the representation of God by images, but it prohibits all 
forms of idolatry. The Christian system reiterates the 



44 OMNIPOTENCE OF GOD. 

prohibition with the same force of obligation. Acts, xvii, 
29, "We ought not to think that the Godhead is like 
unto gold, or silver, or stone, graven by art and man's 

device/' 

Second. — This doctrine, moreover, teaches us that any- 
external or bodily service will not be acceptable, in the 
worship of God. Christ has settled this question beyond 
all controversy, in John iv, 24, by stating that M God is 
a spirit." With this fact he further states the nature of 
pure worship; "and they that worship him, must wor- 
ship him in spirit and in truth." 



SECTION SIXTH. 
Attributes of God — Omnipotence. 
1. The "Infinite Power" of God is that attribute of 
his nature by which he can bring to pass everything 
which is possible. It is classed with his natural attri- 
butes, because its object is rather physical than moral 
good. But for the Omnipotence of God his other perfec- 
tions would not have been known ; not a single world 
would have been created ; not a single man or angel 
would have been brought into being to contemplate his 
glory ; not a single being would have existed but himself. 
But worlds do exist, not indeed as mere ideas, but as facts, 
having all the properties of matter, as visibility, form. 
It is a fact, too, that men and angels exist as dis- 
tinct intelligent beings. These did not create them- 
selves, nor are they the result of progressive develop- 
ment, having their origin in some inferior organism inde- 
pendent of the direct creative acts of a Superior Being. 
They have a Creator, and the very fact of their being 
implies his power. This is one of man's earliest and 



OMNIPOTENCE OF GOD. 



45 



strongest conceptions ; he sees the clear manifestations of 
power all about him ; but it is seen only in what may be 
called secondary causes. But secondary causes of power 
are not independent ; at most, they are but sequences of 
a power that is anterior to themselves, and may be 
traced back to a point of observation at which every man 
is compelled to admit, a First Cause of Power, All the 
evidences of power that we see in things around us are 
but effects of this anterior power; and, as it is a truth 
admitted by all philosophy, that the effect cannot be 
greater than the cause; therefore, we infer the " infinite 
power" of God from the demonstration of power that 
we see all about us. 

Now if we remove from this philosophical idea of 
power, every circumstance which indicates imperfection, 
and conceive it to be capable of producing every possi- 
ble effect, and of accomplishing every possible purpose, 
then we have the most complete idea of the Omnipotence 
of God that we can form. 

2, The ground of this attribute of God lies in the 
supreme perfection of his nature ; and since he is infinite 
in all his other perfections his power must be infinite. 
God's power is limited by nothing that is consistent with 
the purity of his nature, and the infinitude of his other 
perfections. This will appear more clearly when we con- 
sider the character of God's moral attributes, and the 
perfect harmony there is between these and his natural 
attributes. God has power to do all things that are pos- 
sible ; but he cannot do that which is a contradiction to 
his truth and rectitude. Hence it is impossible for God 
to lie, or contradict himself. This is not a physical but a 
moral impossibility; "God is truth," and when his 
power is exercised it is always in conformity with truth. 

But God cannot work contradictions ; he cannot make 



46 



OMNIPOTENCE OF GOD. 



a thing to be and not to be at the same time ; he cannot 
make a part of a thing greater than the whole ; nor can 
he make a he the truth. The reason that God cannot do 
these things, is not a deficiency of power, but that the 
things in themselves are clearly impossible, and inconsis- 
tent with the moral rectitude of the Divine nature. We 
are to understand, then, that when we speak of "infinite 
power," in the light of reason and the Scriptures, we 
speak of that by which God can do everything which he 
wills ; and that he wills to do nothing which is inconsis- 
tent with the other perfections of his holy nature. 

3. But we may farther prove the unlimited power of 
God by the greatness of his works. The doctrine of the 
Bible is, that God created the world, and all it contains 
out of nothing. Now it matters not whether the thing 
created was first produced in small particles, or whether 
the whole was brought into being at once ; for the same 
act of power that could produce an atom, out of nothing, 
could produce a universe. This is so totally different 
from the effect which human power can produce, that it 
brings out clear evidence that "infinite power" belongs 
only to God. 

But infinite power did not cease with the work of crea- 
tion; it still continues to "uphold all things." The 
existence of the universe is dependent, and is prolonged 
from moment to moment, and from age to age, by the 
same power that brought it into being. God upholds 
"all things by the word of his power, Heb. i, 3. 

4. But the "infinite power" of God may be con- 
sidered in its moral aspect. Here, the evidence may not 
be so striking, because it does not address the senses, 
and because it relates to the invisible influences exerted 
upon the thoughts and volitions of intelligent beings. 
But still the evidence is sufficiently strong to convince us 



OMNIPOTENCE OF GOD. 



47 



of the power of God, blended with love and mercy, in 
the whole work of moral government. Wicked spirits 
whose gigantic powers burn with malignant hate against 
all that is good, are controlled and restrained by Divine 
power, else man would be destroyed. Man, too, has 
great moral power which is likewise influenced by wick- 
edness; and, but for the restraining moral power of 
God's government, he would soon destroy the entire hu- 
man race. How great, then, is the power by which the 
malignant power of devils is checked ! and how great is 
the power by which the enemies are made "the Sons of 
God!" 

5. But the doctrine of the "infinite power" of God is 
clearly sustained by the Scriptures. Gen, xvii, 1, "The 
Lord appeared to Abram, and said unto him, I am the 
Almighty God ; walk before me, and be thou perfect." 
Job xxvi, 14, "Lo; these are parts of his ways, but 
how little a portion is heard of him ! but the thunder of 
his power who can understand?" Ps. cxv, 3, "But 
our God is in the heaven ; he hath done whatsoever he 
hath pleased." Jer. xxxii, 17, "Thou hast made the 
heaven and the earth, by thy great power, and stretched 
out arm, and there is nothing too hard for thee." These 
passages prove most distinctly the unlimited power of 
God, and very clearly justify the Article in the use of 
those terms which teach the doctrine that God is Al- 
mighty. 

This doctrine very naturally suggests two reflections : 
First. — The doctrine of the Omnipotence of God 
forms a very essential part of that system of revelation 
upon which every good man's faith is founded. But for 
this the system would be incomplete, and totally inefficient, 
and the true believer could have no security amid the an- 
tagonisms of life. But God is Almighty, and in his 



48 



WISDOM OF GOD. 



power the Christian may confidently trust. Ps. cxlvi, 5, 
6, " Happy is he that hath the God of Jacob for his 
help, whose hope is in the Lord his God; who made 
heaven and earth, the sea, and all that therein is ; who 
keepeth truth forever." 

We can readily see in this doctrine the security of 
God's children; for if God be for them, who can be 
against them? Ps. cxxi, 5, 6, "The Lord is thy 
keeper ; the Lord is thy shade upon thy right hand. 
The Sun shall not smite thee by day, nor the moon 
by night." Ps. cxxv, 2, "As the mountains are 
round about Jerusalem, so the Lord is round about his 
people from henceforth even forever." 

Second. — But while we see so clearly, the power of 
God in keeping his people, we may see also, the utter 
inability of the sinner, to endure the power of God's anger. 
"What will he do when he is found at the last day without a 
wedding garment? He will be speechless, he will be 
driven away in his wickedness, and his punishment for 
sin will be to him an eternal testimony that God is the 
Almighty. 

u ]S"ow, only noTT, against that hour 

"We may a place provide ; 
Beyond the grave, beyond the poorer 

Of hell our spirits hide." 



SECTION SEVENTH. 
Attributes of God — Wutdmn. 
I. The Wisdom of God is said to be a compound at- 
tribute. To see the truth of this we have but to consider 
the close connection of W r isdom with Omnipresence and 
Omniscience. It is a doctrine of the Scriptures that God 



WISDOM OF GOD. 



49 



is present in all places at the same time. He sees all 
things just as they are, and, therefore, perfectly under- 
stands the nature of things, and their several relations as 
means and ends. This knowledge is called Wisdom; 
hence Daniel says, "Blessed be the name of God, for- 
ever and ever ; for wisdom and might are his." Dan. ii, 
20. And St. Paul says, Rom. xi, 33, " 0 ! the depth 
of the riches both of the wisdom and knowledge of 
God!" 

The Wisdom of God implies two things ; the choice of 
the best ends, and the choice of the best means by which 
those ends may be secured. Now, if we inquire what 
the general and particular ends are, which God proposes 
to himself in the creation and preservation of the world, 
we have this general answer, that he might impart to all 
his creatures that degree of perfection and happiness, of 
which they are severally susceptible. This is surely the 
best end, and this is surely what is intended when it is 
said God created all things for his own glory. If God 
proposes to himself, and to his creatures the best ends, it is 
not only evidence of wisdom, but of benevolence; and it 
is the foundation of a settled confidence in God, that he 
does, and will, employ the best means by which to bring 
about those benevolent ends. As an all-wise Being, he 
knows what are the best means ; and as an Omnipotent 
Being, he is able to employ them. 

2. But proofs of the wisdom of God are seen in all 
his works. These have always been referred to by the 
wisest men as sure signs of Infinite Wisdom; hence, 
David says. Ps. civ, 24. "0 Lord, how manifold are 
thy works ! in wisdom hast thou made them all ; the 
earth is full of thy riches." David does not refer to any 
one part of the creation as teaching the wisdom of God, 
but to all its parts. These are innumerable, but we may 

3 



50 



WISDOM OF GOD. 



be instructed by some of them, as the heavens and the 
earth. In the heavens we see the Sun, the great central 
luminary; the Moon; and other visible bodies, all re- 
volving in the most perfect harmony. The Sun, by his 
attractive power, keeps within their respective orbits all 
the planets of the vast system ; and hence, while the 
whole mighty machine is incessantly working, there is 
neither confusion, nor the slightest variation in the move- 
ments of any of its parts. Look at how the earth is 
adapted to all the ends for which it was made ; then look 
at the countless beings that inhabit the earth, — the seas, 
— the atmosphere, — all of them perfectly adapted to 
their several places, and in complete unison with the 
whole machinery of government and circumstances with 
which they stand connected. Now all this cannot fail to 
convince us of the Scripture fact, that the whole is the 
work of an intelligent, and wise Being, rich in all the 
best expedients by which to secure the best ends. 

3. The Wisdom of God may be seen in the mode of 
bringing about his purposes. The means employed often 
seem inadequate, but the result always shows that "the 
foolishness of God is wiser than men." Yery often the 
greatest results are produced by what would seem to us 
inappropriate means ; and sometimes, too, the purposes 
of God are accomplished by a train of circumstances the 
least likely, in the estimation of human beings, to accom- 
plish any good. Joseph was sold into servitude, but it 
was that he might rise to the honors of a kingdom, and 
be the instrument of protection to his father, and to his 
brothers. A babe was born in Bethlehem, but the shed- 
ding of his blood was to be the means of "a great salva- 
tion" for all nations. The greatest revolution that ever 
took place both in the political and moral world, grew 
out of the sacrifice of this one life for the life of the peo- 



WISDOM OF GOD. 



51 



pie. This revolution was carried on by men who had no 
claim to extraordinary talent, learning, wealth, or 
worldly honor ; but they preached Christ as God in his 
wisdom directed them, though their preaching was not 
with "enticing words of men's wisdom;" and, as the 
direct effect of this, the Christian religion is established 
and thousands rejoice because of its power. The wis- 
dom of God presides over and conducts the entire scheme. 

4. But the Wisdom of God is infinite. Proof of this 
is found in his works, and in his word. In his works 
there are essential modes of being, and modes of action, 
which human wisdom cannot comprehend. Hence, in 
Prov. xxi, 30, Solomon says, "There is no wisdom, 
nor understanding, nor council against the Lord." When 
the wisdom of the angels is compared with the wisdom 
of God, they are "charged with folly." No marvel 
then if man in his most enlightened and highly cultiva- 
ted state, cannot comprehend the modes of either vegeta- 
ble or animal being. No marvel too, if the most en- 
lightened philosopher cannot comprehend the modes of 
action in the motions and revolutions of the heavenly 
bodies. Nor is it incompatible with the doctrine of God's 
benevolence if we find great facts and principles in Chris- 
tianity which we cannot understand. This proves that 
there is greater wisdom in the Author of Christianity 
than there is in its subjects ; and, that it is therefore the 
more worthy of careful thought, and an unqualified re- 
ception. But enough has been said upon the doctrine of 
the Divine Wisdom in this place, and it now remains to 
learn one or two practical lessons. 

First. — This doctrine is eminently calculated to inspire 
our hearts with pious feelings towards God. He is too 
wise to err in any of his benevolent plans for the eleva- 
tion and safety of the human race. We may, therefore, 



52 



GOODNESS OF GOD. 



confide in whatever he has promised as the result of obe- 
dience to his commandments. Hence it is that the doc- 
trine of Infinite Wisdom affords us an unfailing source of 
consolation and peace, amid the conflicts and sufferings 
of the present life. 

Second. — We are taught by this doctrine to be modest 
in our remarks, and careful in our conclusions upon the 
mysteries of infinite wisdom in the works of God ; and 
upon, what to us, are the complications of Divine Provi- 
dence. We should never forget, that " in wisdom hast 
thou made them all." Since we cannot understand them 
it were but egotism and gross presumption to condemn 
them ; whereas, humility and wisdom would dictate, that 
a scheme comprehending the destiny of men and things, 
for time and eternity, is not to be fully understood by 
finite beings, but belongs to God who is infinite in all his 
perfections. With this great principle established in the 
soul, we may see that, 

" In all our Maker's grand designs, 

Omnipotence with wisdom shines ; 

His works, through all this wondrous frame 

Declare the glory of his name." 



SECTION EIGHTH. 
Attributes of God — Goodness. 
1. The goodness of God properly belongs to the 
second classification of the Divine Attributes, called 
moral. This attribute is ascribed to God in a sense in 
which it can be ascribed to no other being ; God is infi- 
nitely good. This attribute belongs to God because it 
forms an essential part of that nature which we must ascribe 
to him as the most perfect of all beings. David says, Ps. 
cxix, 68, " Thou art good and doestgood." This passage 



GOODNESS OF GOD. 



63 



teaches first, that God is good in himself, and has, there- 
fore, a disposition to bestow upon al] his creatures the 
good of which they are severally capable ; and second, 
that he does bestow this good upon his creatures. God 
is good in himself because there is no motive or object 
equal or superior to himself to be anything else. There 
is nothing in the nature of things, either spiritual or ma- 
terial, that can supply a single inducement for God to be 
anything else than good. Men may see some quality or 
goodness in their equals that they may desire to possess 
or imitate. This may induce them to use, it may be, 
unlawful means to attain that good ; but it is evident that 
considerations like these cannot apply to God, for all 
good is actually in his possession, and there is therefore 
nothing left for him to possess or desire. 

2. But goodness of nature and goodness of conduct 
are more desirable than the opposite. Now as this 
proposition is admitted by men, it is certain that an all- 
wise God can see it in an infinitely superior sense ; 
and that, for his own happiness, and the welfare of his 
creatures, he will make choice of it as the essential per- 
fection of his own perfect nature. This attribute is 
necessary in connection with his other perfections to com- 
plete the idea of an all-perfect Being ; and to constitute 
the ground of trust, love, and hope. Hence men may 
look upon God as their Father, and feel the emotions of 
gratitude rising in harmony with sentiments of deep 
veneration and love. But while goodness is more desira- 
ble than malevolence, and while it is a disposition to 
communicate happiness, it is, at the same time, regulated 
by wisdom and justice. Wisdom in the choice of intel- 
ligent beings as the subject of spiritual good ; and justice 
in the bestowment of the greatest good upon the most 
virtuous and holy. Thus the goodness of God is made 



54 



GOODNESS OF GOD. 



a reason for the proper cultivation of the heart, and for 
the most vigorous efforts to attain to all the goodness of 
character and happiness of life, of which the human 
being is capable. 

3. The works of God declare his goodness. This is 
his own testimony, for when he finished the work of crea- 
tion, in its several parts, he pronounced them "good," 
"very good." The Bible justifies the belief that all 
things were created for the purpose of being good and- 
happy ; and that all the sensitive beings had as much of 
God's goodness in them, as they were severally able to 
contain. Hence David says, Ps. xxxiii, 5, " The earth 
is full of the goodness of the Lord." This passage 
fully proves the common great truth, that God's works 
prove his goodness. 

But there is a language that is more easily understood, 
upon the doctrine of infinite goodness, than the works of 
creation. It is the language of the Bible. This book, 
like creation, is an effect of power, wisdom, and goodness, 
and like its cause it is good. Ii so unfolds the nature of 
God, the nature of his works, and the mysteries of his 
providence, as to make them all harmonize in the one 
great truth — God is infinitely good, and does good to all 
his creatures. 

4. It is true there are evils in the world ; but it is also 
true that there is more good than evil; therefore there is 
no evidence in this that God is not good. The fact that 
there are remedies for the various evils extant, clearly 
shows that in the midst of the evils of life God is unfold- 
ing the great truth that he is good. But sin is in the 
world. This is true but God did not produce it ; he did 
not make such a mistake as to incorporate evil into the 
nature and frame-work of his moral intelligences; nor 
did he create angels or men in connection with such cir- 



GOODNESS OF GOD. 



55 



cumstances as to compel either of them to transgress. 
They voluntarily did the act,and sin followed. Such is the 
nature of the Divine moral government, that any oppo- 
sition to it is sin ; man did violate an express law and 
thereby involved himself and his posterity in ruin. This 
is shown very clearly by St. James. James i, 13, 15, 
"Let no man say when he is tempted, I am tempted of 
God; for God cannot be tempted with evil, neither 
tempteth he any man. But every man is tempted 
when he is drawn away of his own lust, and enticed. 
Then when lust hath conceived, it bringeth forth sin ; 
and sin when it is finished bringeth forth death.' ' 
This passage clearly shows by whom, and how sin 
was brought into the world. The evil is charged upon 
man. 

5. But God might have prevented sin. It cannot be 
shown that God was under any obligation to his own 
goodness to do this. He placed man in a state of trial, 
as a free moral agent, which was the highest good he 
could confer upon him, and trial always supposes, at least 
a liability to err. Now if man abused the freedom of his 
will, and was "drawn away of his own lusts," God can- 
not by any possibility of fair argument be charged with the 
introduction of moral evil. St. Paul says, "By one 
man sin entered into the world," Rom. v, 12. Though 
man is chargeable with all this evil, God is still good, 
and not even liable to a shadow of impeachment. That 
the world might understand, and feel the force of this 
doctrine more fully, God immediately instituted a re- 
medial system by which man might be restored to his 
favor. And, as if to exhibit all his goodness, he sent 
his Son to die in man's behalf, that this remedial system 
might have full efficacy and power to bring man back to 
himself, to behold the glory of his goodness. Ps. cvii, 1, 



56 GOODNESS OF GOD. 

"0, give thanks unto the Lord, for he is good, for his 
mercy endureth forever.' 1 

6. As a farther evidence of the Divine goodness, man 
is still in a state of trial, and is called upon to seek that 
which is good. 'Now it is a dictate of reason and the 
Bible, that if a man is virtuous he is happy, and if he is 
viscious he is miserable. This is likewise true in experi- 
ence. This doctrine of reward and punishment is so 
interwoven with our nature that we naturally look for 
happiness as the reward of piety, and misery as the pun- 
ishment of sin. What does this argue ? The goodness 
of God, as well as his justice. The fact that virtue is 
rewarded with happiness, argues that God prefers that 
goodness of character which is the most like himself. 
But God punishes the wicked. This is true, and clearly 
proves his goodness, if we consider the fact that he is the 
moral governor of a universe of responsible beings, and 
that his government is founded in righteousness. God is 
infinitely good and is always doing good. Gratitude is 
therefore the just return that the intelligent objects of his 
goodness should make. It is a reason why men should 
love and serve him in all faithfulness ; and it is the reason 
why sinners are so inexcusable when they charge his dis- 
pensations with severity, partiality, cruelty or injustice. 
God's goodness is the reason why good men are so happy 
in his service, in this life, and why they expect an eternal 
reward of felicity in heaven. 

' Before my faith's enlighten'd eyes, 
Make all thy gracious goodness pass ; 

Thy goodness is the sight I prize ■ 
O might I see thy smiling ; 

Thy nature in my soul proclaim, 

Reveal thy love, thy glorious name." 



GOD THE MAKER OF ALL THINGS. 



57 



SECTION NINTH. 
God the Maker of all things. 

1. The power and wisdom of God are essential to the 
existence of everything exterior to himself. These, like 
all the other attributes of God, are invisible ; but we know 
they are properties of his nature by what we see of his 
works, and by what we are taught in the Bible. With 
these attributes, essential to the production of every thing 
beyond himself, God is presented to us, in this Article, 
as the " Creator of all things visible and invisible" In 
this it has the authority and testimony of the Bible. It 
may be regarded as a fact, therefore, that the Scriptures 
and this Article array themselves against the infidel phi- 
losophy that teaches the eternity of matter, and the for- 
tuitous union of the several parts of the universe into a 
complete system. 

2. The Scriptures constantly describe God as the 
maker , not only of the form in which the universe now 
stands, but of the materials of which the form is com- 
posed. With this fundamental truth, the Bible opens. 
Gen. i, 1, "In the beginning God created the heavens 
and the earth." The same fact is taught throughout the 
entire Book as one of the principle characteristics of the 
true God. Col. i, 16, "For by him were all things 
created, that are in heaven, and that are in the earth, 
visible and invisible, whether they be thrones, or domi- 
nions, or principalities or powers, all things were created 
for him, and by him." These two passages may be re- 
garded as a full and clear confirmation of the general 
belief, that the eternity of matter, and the merely acci- 
dental formation of the universe is nowhere sustained by 
the Bible, nor by any system of sound philosophy. 

3. By the term heavens, in the first of Genesis, we are 
to understand as the Jews did, all that is above the earth's 



68 GOD THE MAKER OF ALL THINGS . 

surface — as the atmosphere, the place occupied by the 
stars and other planets, and the heaven of heavens, 
called by St. Paul in 2 Cor. xii, 2, "the third heavens." 
This latter place was evidently created before the two 
former, but how long, or when, we do not know. When 
the Bible speaks of the fowls of heaven, the dews of 
heaven, &c. they refer to the atmosphere, or the space 
immediately above the earth. This may be called the 
first heaven. The atmosphere, it is true, is invisible, but 
we know it does exist, and the more we know of its 
properties and uses, by scientific research, the more we 
know of the power and wisdom of God. It is a medium 
of life to vegetables, and to breathing animals ; it is the 
medium of light, of sound, of heat and cold, of dew and 
rain ; and it is one of the theatres upon which is displayed 
many of the wonders and exhibitions of the power of God. 

4. But in the second heaven we may see still greater 
displays of the power and wisdom of God. Here is the 
Sun, the noblest emblem of the Creator ; the Moon, re- 
flecting the light of the Sun by night, in softer rays, and 
beautifully emblematic of Christ ; the Stars in their end- 
less number and variety, harmoniously moving around the 
greater planets, fitly representing the saints of God. 
Here again, though we may have the aid of science, we 
are bewildered in the works and wonders of the Divine 
power and wisdom. But if we ascend into the third 
heavens we are amid the splendors and glories of the 
Godhead itself. Science has made no discoveries here, 
but the Holy Ghost has ; and whatever we may know of 
this place we must learn from the Bible. God is the 
maker of all these heavens, and though human wisdom 
may not be competent to the full understanding of even 
the least of his works, yet we dare not ascribe them to 
any other being. 



GOD THE MAKER OF ALL THINGS. 59 

5. But the earth is included in the work of creation. 
Moses informs us that when its materials were brought 
into being they were "without form." In the process of 
bringing the earth out into a distinctive form, and into its 
appropriate place, God is represented as pursuing a plan 
of consecutive development. He separated the light from 
the darkness ; he constructed the firmament ; he sepa- 
rated the land from the waters ; he created herbs and 
trees; he created the lights of heaven; the fish of the 
seas, and the fowls of heaven ; and he created the beasts 
of the field. Every thing being finished and assigned to 
its appropriate place and office, one more step and the 
work is finished; last of all, man is made in the "image 
of God." Here is a being with all the marks of superior 
dignity and beauty ; a being mortal and immortal, fitted 
for the present and the future, with an irresistable and 
innate consciousness that he did not come into being by 
chance, and that he did not produce himself. 

These remarks are based upon the two common ideas 
of creation, production and formation. By the first we 
are to understand the production of something out of 
nothing ; and by the second, the formation of things as 
they now appear, out of pre-existing matter, or that 
which was brought into being by the first act of creation. 
Actsxyii, 24, " God made the world and all things therein." 

6. But the Article speaks of invisible things. It may 
here refer to angels, to the human soul, or to systems of 
worlds in some immensely distant regions of space. 
Whatever may be intended certain it is that God is the 
Creator, for he is infinite, and fills all space. He has 
created what we see, and there is nothing inconsistent 
with reason to suppose that his power and wisdom have 
been, and are even now employed in producing other 
worlds, and other beings, that we can know nothing of. 



60 GOD THE MAKER OF ALL THINGS. 

But if the Article forbids speculation, and limits the 
mind to the study of known facts, then the Bible must be 
our guide. It speaks of angels as real beings. These 
communicate between the heavens and the earth, yet we 
cannot see them ; and but for their employment as minis- 
ters of God's judgments, and as ministering spirits to the 
saints, we might never have heard of them. These con- 
stitute a part of the invisible creation of God. If the 
Article includes the human soul, as it surely does, and as 
something invisible, we can feel its truth, for we know 
this is our rational life power. From these, as well as 
from some other known facts of invisible existences, we 
may see the propriety and strict truthfulness of our Arti- 
cle when it teaches us that God is the " Maker of all 
things visible and invisible.'' It directs our minds to the 
fact that the Mosaic theory of the creation is strictly ra- 
tional. It places God at the head of all that exists ; and 
it regards him as giving direction to all the laws by which 
the various parts of his works are governed. And by giv- 
ing consistency and direction to these laws in all their ope- 
rations, he is the only reason why things do still exist. We 
pity, therefore, that philosophy, or that man, who will 
limit and degrade the Divine power and wisdom to the 
creation of the clam, the sponge, the polypus, as the pri- 
mary producing agent of all animal and rational beings. 
And we pity, too, that man whose philosophy gives him no 
higher origin than the clam, and whose channel of de- 
velopment has been through the inferior animals. 

7. But the work of creation is ascribed to the three 
persons of the Godhead, — the Father, the Son, and the 
Holy Ghost. We must not suppose, however, that in the 
creation the Father was the principle agent, and that the 
Son and Holy Spirit were subordinate agents, or mere 
instruments of power. In all the works of God, the 



GOD THE PRESERVER OF ALL THINGS. 61 

three persons in the one essential Godhead concur, as 
one great Creator and preserver of things both visible 

and invisible. 

" High is thy power above all hight, 
What e'er thy will decrees is done ; 
Thy wisdom, equal to thy might, 
Only to thee, 0 God, is known !" 



SECTION TENTH. 
God the Preserver of all Things. 

1 . This part of our Article states the doctrine of the 
Divine Providence. It teaches that God is not only the 
maker of all things, but the "preserver of all things 
visible and invisible." The framers of this Article in- 
tended, no doubt, to express the whole doctrine of Provi- 
dence, though they use but the single term Preserver. 
With this view of the Article, we may inquire what 
Providence means. The term, as used in Christian the- 
ology, is designed to express the conduct of God towards 
his works, which he upholds by his power and regulates 
by his wisdom. It, therefore, signifies the constant care 
which God exercises in the preservation and government 
of the universe. 

Though the doctrine of Divine Providence is denied by 
many, yet a single careful reflection might convince them 
that it is founded in the necessary connection there is be- 
tween the Creator and the created. If there be a Maker 
of all things there must necessarily be a Preserver of all 
things ; for it is just as absurd to suppose that the world 
is preserved and governed by chance, or that it has the 
elements and power of government in itself, as to sup- 
pose that it was brought into existence by chance. Hence 
it is that belief in God necessarily infers a Providence. 



62 GOD THE PRESERVER OF ALL THINGS. 

God is infinite in power and is therefore able to govern 
all things, and to preserve them in being. He is infinite 
in wisdom and therefore knows how to preserve and 
govern all things. That he is willing to govern and pre- 
serve all things follows from his goodness ; and from the 
fact that things do still exist and move in such perfect 
harmony. "He careth for us," and this care ranges 
alike from the least to the greatest of all the things that 
he has made. 

2. But let us reflect upon the obvious fact that the 
works of creation are no more able to sustain themselves 
in being than they were at first to contribute to their ex- 
istence. Matter was brought into being by the power of 
God, and moulded into such shapes, placed in such posi- 
tions, and adapted to such uses as Infinite Wisdom directed. 
Now we argue that whatever power was necessary to 
bring matter into being, and to adjust its several forms 
and parts into a complete universe is equally necessary to 
preserve that universe in being. And hence it is that we 
derive proof of the Divine Providence from the dependent 
state of the creation. It is necessarily contingent, and 
exists only by the power and permission of the Creator. 
Not a moment of its duration is without the presence of 
God's power, and the moment this is withdrawn its vast 
parts must separate and reel in the wildest confusion. 

3. But the Bible sets forth the doctrine of Providence 
in much clearer terms than can be exhibited by reason. 
Here the notion of Providence is taught as involving two 
things, preservation and government. God is expressly 
called the preserver. Job vii, 20, "What shall I do 
unto thee, 0 thou Preserver of men?" Neh. ix, 6, 
And thou preservest them all." Ps. xxxvi, 6, 0 
Lord, thou preservest man and beast." Heb. i 3, 
" Upholding all things by the word of his power." 



GOD THE PRESERVER OF ALL THINGS. 63 

From these and other similar passages we learn the 
great truth that the purpose of God to create all 
things was not confined to the mere act of creating 
them, but comprised their whole future existence. 
But it may be said that all things are preserved and 
governed by fixed laws. This is true, but these ema- 
nate from God, and are, at most, but the particular 
modes in which God exerts his power. These are called 
natural laws, but God presides over their general and 
particular administration ; hence we have what are called 
general and special providence. 

4. The Divine providence is universal. This natu- 
rally follows from the Scripture idea of creation. If 
the smallest being or particle of matter was worth a be- 
ginning it was designed to answer some end in the crea- 
tion, and is therefore preserved. We may give some 
Scripture evidence of this doctrine. First. — In inani- 
mate nature. Ps. cxix, 90, 91, "Thou hast established 
the Earth and it abideth. They continue this day ac- 
cording to their ordinances, for all are thy servants.' ' 
And, again, Ps. civ, 14. "He causeth grass to grow 
for the cattle, and herb for the service of man ; that he 
may bring forth food out of the earth." Second. — Ani- 
mate creation. Speaking of "both small and great 
beasts," David says, Ps. civ, 27. "These wait upon 
thee; that thou mayest give them their meat in due 
season." Third. — The affairs of nations are under the 
control and care of God. Job. xii, 23, "He increaseth 
the nations, and destroyeth them; he enlargeth the 
nations, and straiteneth them again." Fourth. — The 
Divine Providence may also be recognized in families, 
Ps. lxviii. 6, " God setteth the solitary in families." Ps. 
cvii, 41. "Yet setteth he the poor on high from affliction, 
andmaketh him families like a flock." Fifth.— The fowls 



64 GOD THE PRESERVER OF ALL THINGS. 

of heaven. Matt, x, 29, "Are not two sparrows sold 
for a farthing ? and one of them shall not fall to the 
ground without your Father.' • Sixth. — Matt, x, 30. 
"But the very hairs of your head are all numbered. ,, 
Time would fail us in giving specimens of the extent 
and minuteness of Providence ; but from what has 
already been said, we can readily see how true our 
Article is when it recognizes God as the "preserver of 
all things. " 

5. But we are reminded that there are "in visible' 1 
things to which the providence of God is extended. If 
by this angels and spirits are intended, these are inclu- 
ded in the " all things," and are just as much the objects 
of Divine care as material and visible bodies are. And 
if the Article refers to other worlds, and systems of 
worlds that may be so distant from ours that they are in- 
visible ; still the providence of God is as essential to 
their existence and well being as it is to the visible uni- 
verse. God is the Creator of all things visible and invisi- 
ble, and he is the governor and preserver of them all. 

I have looked over this delightful subject hastily, but 
with sufficient precision, I trust, to make the doctrine 
somewhat clear and impressive, and will close with two 
remarks. 

First. — The doctrine of providence leads to very ex- 
alted ideas of God and his attributes. He is the only 
underived being in existence, and is, therefore, the only 
independent being. He is wise and knows how to pre- 
serve and govern. He is infinite in power and is able to 
preserve. He is infinite in goodness and governs and 
sustains all things in such a way as to secure to his intel- 
ligent creatures the greatest amount of enjoyment. 

Second. — The doctrine of a constant and universal 
providence should remind us of the various duties of 



THE IKINITr. 



65 



religious and social life. In religious life to be constant 
in the discharge of every Christian duty. God is always 
upholding and enriching us with his blessings ; he is con- 
stantly preserving us from the thousand snares of the 
world, the flesh, and satan, and we should always trust 
in him for protection and look to him for his blessing. 

In social life we are reminded of our duty to the poor, 
the humble, the sad in heart. Our conduct should never 
cause them a sigh, or a tear. We should comfort, assist, 
and encourage them ; and never should we forget that, 
though Lazarus was poor he is now in Abraham's bosom, 
while the rich man is in hell. God sustains us that we 
may sustain others ; he gives us friends that we may be 
friends to the stranger ; and he smiles upon us that we 
may smile upon our fellow beings. 

"In every stream his bounty flows, 

Diffusing joy and wealth ; 
In every breeze his spirit blows 

The breath of life and health/' 



SECTION ELEVENTH. 
The Trinity. 

f , This doctrine is stated in the Article in these words, 
And in unity of this Godhead, there are three persons 
of one substance, power, and eternity ; the Father, the 
Son, and the Holy Ghost." The Bible is very clear in 
the doctrine of but one God, as has been shown in Sec- 
tion first ; but as soon as we open it again, and in other 
places, another doctrine is presented which seems to con- 
flict with this first statement. This is technically called 
the doctrine of the Trinity, and teaches the union of 
three distinct Persons in one Godhead. In conformity 



66 



THE TRINITY. 



with the Scripture teaching on this doctrine, our Article 
makes the statement that there is but one substance or 
essence of the Father, the Son, and the Holy Ghost, and 
that these three Persons in one essence partake of the 
same nature and perfections of Supreme Divinity. No 
one doubts the existence of one God who has carefully 
studied the light of nature, and the Bible ; but there are 
persons who, not only doubt but deny the doctrine of 
three Persons in this one God. To sustain themselves 
they necessarily deny the Divine nature of Jesus Christ, 
as well as that of the Holy Spirit. These doctrines are 
necessarily involved in the doctrine of the Trinity ; but 
as they more properly belong to the Notes on Art. II, 
and IY, nothing will be said upon them here. 

2. Let us now try to ascertain whether the doctrine of 
the Trinity is a doctrine of the Bible. If it is not it 
should be discarded ; and if it is, it is proper that it should 
be an Article of faith in every summary of Christian 
belief. But before we proceed to the proof of this doc- 
trine we must define the terms in which it is stated. 
First. — The term Trinity. This term is not found in 
the Bible, it is true, but it is a very appropriate term to 
express this great doctrine. It signifies three in one, and 
is expressive of three distinct Persons in one undivided 
Godhead. Second. — The term Godhead signifies the 
Divine nature. The term is found in Rom. 1, 20, "Even 
his eternal power and Godhead;'' and in Col. ii. 9, "For 
in him dwelleth all the fullness of the Godhead bodily/ ' 
This term more properly denotes that infinite, eternal and 
unchangeable nature which is common to the Father, the 
Son, and the Holy Ghost; and which cannot be said to 
be peculiar to either. Third. — The distinction in the 
Godhead is known by the term Person. This term is 
intended to express, only, the distinction of Persons in 



THE TRINITY. 



6? 



the Godhead without effecting their unity in one essence. 
Fourth. — The term essence or substance means that 
which has a real being. As it is applied to the doctrine 
before us, it means the reality of the Divine nature of God 
and of the two other Persons that compose the Trinity. 

3. In the farther statement of this doctrine we may 
notice what is said of it in the Old Testament. It is 
generally believed that this doctrine is purely of New 
Testament revelation. This is true to some extent ; but 
at the same time all will agree that the Hebrews had 
some idea, at least, of a plurality of persons in the God- 
head, if not exactly a Trinity. What else could they 
understand by Gen. i, 26, "And God said let us make 
man in our image after our likeness ?" Now it is not a 
question that God is the creator, and that man was made 
in his image ; but that other Persons are in the Godhead, 
and were associated with the Father in the creation of man. 
Again, it is said in Chap, xi, 7, "Let us go down and 
there confound their language.' ' These are certainly re- 
markable forms of expression, when taken in connection 
with the uniform doctrine of the Scripture that there is 
no other God but one ; and when we consider the fact 
that angels were never associated with God in any of 
his acts in creation. These plural pronouns were un- 
doubtedly intended to indicate a plurality of Persons of 
equal power and eternity with the Father. 

But this plurality of Persons seems to be reduced to 
the number three, in the blessing of Aaron, in Numb. 
vi, 24, 26, "The Lord bless thee, and keep thee; the 
Lord make his face to shine upon thee, and be gracious 
unto thee ; the Lord lift up his countenance upon thee, 
and give thee peace." The proof the Trinity is found 
in this passage in the repetition of the name of God 
three times, and because of its similarity to the Chris- 



68 



THE TRINITY. 



tian benediction, in 2 Cor. xui, 14, " The grace of the 
Lord Jesus Christ, and the love of God, and the com- 
munion of the Holy Ghost be with you all." This 
taken in connection with that class of passages in which 
express mention is made of the Son and Holy Spirit 
forms very clear evidence of a Trinity taught in the Old 
Testament. The first is in Ps. ii, 7, "Thou art my 
Son." This yras uniformly understood by the Jews to 
refer to the Messiah ; and Netr Testament writers deter- 
mine this to be the true interpretation. The second is, 
Is. xlviii, 16, "And now the Lord God and his Spirit 
hath sent me," and Chap, lxi, 1, "The Spirit of the 
Lord God is upon me." Here while one Divine Person 
is speaking, he speaks of another Divine Person whom 
he styles the Spirit ; and of another Divine Person 
whom he calls the Lord God. Compare this with Ps. 
xxxiii, 6, "By the word of the Lord were the heavens 
made ; and all the hosts of them by the breath of his 
mouth." In both of these passages three Persons are 
distinctly named : in the latter express mention is made 
of the Father, the Word, or Son of the Father; and 
the breath of his mouth which can be no other than the 
Holy Spirit. 

From these and similar passages the Jewish commen- 
tators agreed in saying: "There are three degrees in 
the mystery of Elohim ; and these degrees are called 
Persons. They are all one, and cannot be separated." 
Add to this the historic fact that the Hindoos, the Per- 
sians, the Egyptians, the Greeks and Romans held a 
triad in the Divine nature, and we must trace the origin 
of this traditionary belief, chiefly, if not altogether to 
the Jewish Scriptures. But while the above passages 
cannot be regarded as positive proof of this doctrine of 
the Trinity, yet when they are taken together, and in 



THE TRINITY". 



63 



connection with others of a similar import, they cer- 
tainly teach a plurality of Persons in the Godhead, and 
strongly intimate that this plurality consists of but three 
Persons. 

4. As nothing positive, on this doctrine, can be drawn 
from the Hebrew Scriptures, our fuller and final proof 
must be found in the Christian Scriptures. Even here, 
the doctrine of the Trinity, in all its extent and modifica- 
tions is taught in no single passage. There are many 
passages, it is true, that prove the existence of three dis- 
tinct Persons ; but these, apart from all others, by no 
means prove that these Persons are necessarily Divine, or 
that they belong to one essence. Hence the importance 
of those passages which prove the doctrine of Christ's 
proper Divinity ; and of those, too, which prove the Di- 
vinity of the Holy Spirit. If these two doctrines cannot 
be made out, the doctrine of the Trinity cannot be sus- 
tained by any possibility of argument or Scripture testi- 
mony. But the Bible is very clear upon these subjects, 
as we shall hereafter see, and we therefore proceed with 
the greater confidence to examine the doctrine of the 
Trinity as it is taught in the New Testament. 

First, — The baptism of Jesus as narrated in Matt, 
iii, 16, 17. ISTow if it is admitted that Jesus is a Di- 
vine Person; and that the Holy Spirit is a Divine 
Person, then the doctrine of the Trinity is clearly 
proved by this transaction. The Father, by an audible 
voice from heaven, bears testimony to his incarnate 
Son ; the Son, in his humanity is baptized by John ; and 
the Holy Spirit, "like a dove," descends upon him. 

Second. — The baptism of Christians is another clear 
proof of the Trinity. The form of words appointed to 
be used in this ordinance is as follows : Matt, xxviii, 19, 
"Baptizing them in the name of the Father, and of the 



70 



THE TRINITY, 



Son, and of the Holy Ghost.' ' Now it is well known 
that this is a religious ordinance, in which the subject is 
dedicated to the Object of religious service. It cannot, 
therefore, be reconciled to the uniform teaching of the 
Bible to suppose that God, who has said, "Thou shalt 
worship the Lord thy God," should demand, in the 
solemn service of Christian baptism, that worship and 
service should be rendered to a being less than himself, 
or less than Divine. This initiatory rite of Christianity 
is evidently intended to teach us, that, while there is one 
God, there are two other Persons of equal authority with 
himself, who are severally engaged as one God in the 
work of human salvation. If the Father, in whose 
name we are baptized, be a Person, so must also the 
Son and Holy Ghost be Persons, for men are baptized 
in the name of these as well as in the name of the 
Father. 

Third. — The Apostolic benediction furnisnes another 
proof of the Trinity of Divine Persons. This is- evi- 
dently a prayer for such blessings as none but Divine 
Persons can communicate. But if this, or any other 
form of prayer be addressed to any being less than God 
it were impiety and idolatry ; yet three Persons are 
distinctly recognized and addressed, as possessing Di- 
vine perfections, and as able to bestow upon Christians, 
love, grace, and holy communion. There is one other 
text, though the genuineness of it is doubted, which 
I will record in this place. 1 John, v, 7, "There 
are three that bear record in heaven, the Father, 
the Word, and the Holy Ghost, and these three are 
one." 

5. The three Persons in the Trinity are distinguished 
from each other by their personal properties. It is the 
personal property of the Father to beget the Son.. Ps, 



THE TRINITY 



71 



ii, 7, "Thou art my Son; this day have I begotten 
thee." It is the personal property of the Son to be 
eternally begotten of the Father. John i, 14, "And we 
beheld his glory, the glory as of the only begotten of the 
Father.' 9 It is the personal property of the Holy Ghost 
to proceed eternally from the Father and the Son. John 
xv, 26, "But when the Comforter is come, whom I will 
send unto you from the Father, even the Spirit of truth, 
which proceedeth from the Father, he shall testify of me." 
These are called personal properties to distinguish them 
from the essential perfections of the Divine nature. Es- 
sential perfections are common to the three Persons in the 
Godhead ; but a personal property is something peculiar 
to each, and which may be affirmed of one but not of 
the other two. Paternity is peculiar to the Father, filia- 
tion to the Son, and procession to the Holy Spirit. 
"Plainly, therefore, says St. Augustine, "and without 
doubt it is to be believed that the Father, Son, and Holy 
Ghost are one Almighty God, eternal, unchangeable; 
and every one of these is God, and all of them but one 
God." JSTow how it is that three Persons of equal power 
and eternity are one essence we know nothing about. 
The Bible reveals no more upon this subject than it does 
upon the particular mode of the existence of God. The 
Scriptures reveal the fact of a Trinity, and we are to 
believe it without speculating beyond what is written. 
Christ requires that all his followers should believe this 
doctrine ; and by this requirement he places it among the 
first and most essential doctrines of our holy religion. It 
is such in reality because it is the doctrine that fronts the 
world ; and because it is intimately interwoven with the 
whole exhibition of Christian truth. "It is fit, therefore, 
that we should acknowledge and confess one God, made 
known as the Father, Son, and Holy Ghost, acknowledg- 



THE TRINITY. 



ing the several subsistences of one Deity, but as God un- 
derstanding the communion of those subsistences in the 
same essence.' ' Justin Martyr , Expos. Fidei 

" Kow let the Father, and the Son 

And Spirit be adored 
Where there are works to make him known, 

Or saints to love the Lord." 



ARTICLE II. 



OF THE WORD, OR SON OF GOD, WHO WAS 
MADE VERY MAN. 

" The Son, who is the Word of the Father, the very and eternal 
God, of one substance with the Father, took man's nature in the 
womb of the blessed virgin ; so that two whole and perfect na- 
tures, that is to say, the Godhead and manhood, were joined to- 
gether in one person, never to be divided, whereof is one Christ, 
very God and very man, who truly suffered, was crucified, dead 
and buried, to reconcile his Father to us, and to be a sacrifice, not 
only for original guilt, but also for actual sins of men." 

SECTION FIRST. 
Divinity of Christ. 

1 . It is stated in this Article that the person called the 
Son of the Father, is "the very and eternal God." 
If this can be shown to be the doctrine of the Bible, then 
we shall have proved that the second Person in the 
Trinity is a Divine Person, and so far as the proof may- 
go in this particular case, it will greatly assist our faith 
in the doctrine of Three Persons of equal power and di- 
vinity, in the one Godhead. The Scriptures constantly 
prove that Jesus Christ is "the very and eternal God, 
of one substance with the Father." 

First. — Christ is God. John i, 1, "In the beginning 
was the Word, and the Word was with God, and the 
Word was God." This justly celebrated passage proves 
that Christ is God in a form of testimony that cannot be 
mistaken. " The Word was God." If the Word was 
God, "in the beginning," he is still God, for it is impos- 
sible for God to cease to exist. St. Paul confirms the 
doctrine of this passage by Rom. ix, 5, "Of whom, as 

4 73 



74 



DIVINITY OF CHRIST. 



concerning the flesh, Christ came, who is over all, God 
blessed, forever. Amen." It is clearly impossible to 
avoid the force of this passage by any form of augmen- 
tation, and hence the confidence with which it is asserted 
in this Article that Christ is God. 

Second. — Christ is the true God. 1 John, v, 20, 
"This is the true God, and eternal life." But who is 
the eternal life? The passage itself answers the ques- 
tion. And the question is answered by Christ himself, 
in John xiv, 6, "Jesus saith unto him, I am the way, the 
truth and the life." In this short passage, interpreted 
by one who well knew its true import, and application, 
Christ is called the " true God." 

Third. — Christ is equal with God. John x, 30, " I 
and my Father are one ;" and verse 38, " The Father is in 
me and I in him." Again, Chap, xiv, 11, "I am in the 
Father, and the Father in me." Now if these few pass- 
ages prove anything, they prove that Christ is in all respects 
equal with God the Father. 

2. In farther confirmation of this doctrine, the Bible 
ascribes such attributes to Christ as can only be ascribed 
to God. 

First. — Eternity. This attribute can belong to no being 
but God; but if it can be shown that Christ is from 
eternity, then Christ is the very and eternal God." He 
declares that he is "the first and the last," and is styled 
"the high and lofty One that inhabiteth eternity." In Is. 
ix, 6, Christ is called the "Everlasting Father." That the 
prophet means Christ, is evident from the first part of the 
verse: "For unto us a child is born and that he means 
eternity proper is clear from the word " Father," for none 
but God is "the Everlasting Father." Prov. viii, 22, 23, 
" The Lord possessed me in the beginning of his way, 
before his works of old. I was set up from everlasting, 



DIVINITY OF CHRIST. 



75 



from the beginning, or ever the earth was." The person 
referred to in this passage is called "Wisdom," in verse 
12 ; and St. Paul applies this name to Christ in 1 Cor. i, 
24, "The Wisdom of God." John says, "He was 
before me," and yet John was born six months before the 
human nature of Christ. John certainly refers to the 
divine nature of Christ, which is eternal. John viii. 58, 
" Before Abraham was, I am." Christ here calls himself 
the Eternal one. St. Paul says, " Neither let us tempt 
Christ as they also tempted," but this temptation of which 
the Apostle speaks, was fourteen hundred years before 
Christ came, and must be taken as proof of his eternity. 

Second. — Immutability is an attribute of God, and it is 
an attribute of Christ, therefore Christ is God. Heb. i, 1 2, 
"But thou art the same, and thy years shall not fail;" 
Chap, xiii, 8, " But thou art the same," evidently refers 
to the immutability of Christ. "Jesus Christ the same 
yesterday and to-day, and forever." These words cover 
all time past, and to come, and are but explanations of 
the word eternity. JSTow in all these years and days, past 
and to come, Christ is "the same;" therefore these 
passages prove that Jesus Christ is immutable, and con- 
sequently they prove that he is " the very and eternal 
God." 

Third. — Omnipresence is an attribute predicated of Christ 
in Matt, xviii, 20, "Where two or three are gathered 
together in my name, there am I in the midst of them." 
Matt, xxviii, 20, "And lo ! I am with you always, even to 
the end of the world." These two passages unquestion- 
ably teach that Christ is omnipresent, and as this attribute 
can be predicated of none but God, therefore Christ is 
God. 

Fourth. — Omniscience is an attribute of Christ, John xxi, 
17, " Lord thou knowest all things." To know all things 



76 



DIVINITY OF CHRIST. 



supposes the presence of Christ with all things, Col. ii, 3, 
* ' In whom are hid all the treasures of wisdom and 
knowledge." 

Fifth. — Omnipotence is an attribute of Christ. Matt. 
xxviii, 18, " And Jesus came and spake unto them say- 
ing, All power is given unto me in heaven and in earth.' ' 
In Rev. i, 8, Jesus Christ is expressly called " the Al- 
mighty." Hence the attribute called omnipotence belongs 
to him, and therefore he is God. 

From this brief sketch of testimony from the Scrip- 
tures, it is evident that eternity, immutability, omni- 
presence, and omniscience are attributes of Christ. These 
are the highest perfections that the Bible ascribes to God ; 
but we have seen that these are ascribed to Christ as 
clearly as they are ascribed to God; therefore the doc- 
trine of the divinity of Chirst is clearly established, if 
there were no other proofs. 

3. But there are works ascribed to Christ which can 
be performed by none but God, as Creation and Preserva- 
tion, from which also, we prove the divinity of Christ. 

First. — Creation. John i, 3, " All things were madehj 
him ; and without him was not any thing made that was 
made." Col. i, 16, " For by him were all things created, 
that are in heaven and that are in earth, visible and invi- 
sible, whether they be thrones, or dominions, or principali- 
ties, or powers, all things were created by him and for 
him." Upon these two passages might rest this whole 
subject, for no testimony can be more pointed and direct. 
They prove that Christ is the Creator, therefore they 
prove that he is God ; for creation is never ascribed to 
any being but God, in any part of the whole Scripture 
record. 

Second. — The Preservation of all things is ascribed to 
Christ. Col. i, 17, " By him all things consist." Heb. 



DIVINITY OF CHRIST. 



77 



i, 3. " And upholding all things by the word of his 
power." In these passages, the work of upholding all 
things is ascribed to Christ, without any intimation that, 
in this work, he is exercising a power delegated to him. 
Preservation is the peculiar work of God ; but it has been 
shown that Christ preserves all things, therefore Christ is 
God. 

4. Divine Honors are ascribed to Christ. Every reader 
of the Bible knows that the worship of any other being 
but the "one living and true God,' is idolatry ; and yet 
the Scriptures testify that Christ is worshiped, and is to 
be worshiped as God. This cannot be reconciled with the 
fact that "Thou shalt worship the Lord thy God," unless 
Christ is "the very and eternal God." John v, 23, 
"That all men should honor the Son, even as they honor 
the Father. 5 ' PhiL ii, 9, 11, "Wherefore God also hath 
highly exalted him, and given him a name ; that at the 
name of Jesus every knee should bow, of things in heaven, 
and things in earth, and things under the earth ; And 
that every tongue should confess, that Jesus Christ is 
Lord, to the glory of God the Father." JSTow to " honor," 
"to bow the knee," is well known to be appropriate 
phraseology for worship. It is clear then that the Son is 
worshiped as God, and that, too, at the command of God 
the Father. Therefore he is God. 

5. But if we hear what^ Christ says of himself we will 
see farther evidence of the divinity. " All power is given 
to me in heaven and in earth." Now this is no vain boast, 
if we witness the credentials with which he was furnished - 
and the many direct proofs he exhibited, both of the 
divinity of his person, and of his mission. His divinity 
was attested at the baptism when the Holy Spirit, like a 
dove, descended and rested upon him ; it was attested at 
his transfiguration when the glories of his eternal God- 



78 DIVIXITT OF CHRIST. 

head beamed through the yeil of his humanity, and when 

the disciples saw Moses and Elias talking with him, said, 
" It is good to be here." And it was attested, when so 
terrible was the voice that some said "it thundered, and 
others that an angel spake." 

But look at his works. He gave sight to the blind, 
hearing to the deaf, speech to the dumb, tone and vigor 
to the palsied limbs, the pardon of sins to the penitent ; 
and he stilled the furious tempest with a word, and raised 
the dead. All these miracles speak to but two single 
points of his character, his divinity, and his benevolence. 
He pointed to his works as witnesses of the former, and to 
his mission as an evidence of the latter. For himself he 
could not have felt a stronger assurance of the fact that 
he was God, if the hierarchies of heaven had constantly 
stood around him, like an ampitheatre of living glory, 
pouring forth their songs of praise and worship to authen- 
ticate his claims to honor and worship. 

M Join all the glorious names 

Of wisdom, love, and power, 
That ever mortals knew, 
Or angels ever bore ; 

All are too mean to speak his worth, — 
Too mean to set the Saviour forth/ 

6. But it Jesus Christ were not God, the Authors of the 
Gospels, and the Epistles, must have adopted a very dan- 
gerous style. The Jews, with whom Christ and his 
Apostles constantly mingled, were strong advocates of 
the unity of God ; and the surrounding nations were 
idolaters. To the Jews, Christ constantly proposed him- 
self as the very and eternal God. And the Jews clearly 
understood him in this sense, and charged him with 
blasphemy. Wherever Christ was preached among the 
Gentiles, he was constantly presented as God, and that, too, 



HUMANITY - OF CHRIST. 



79 



for the express purpose of destroying idolatry. The 
believing heathen were baptised in his name, and required 
to give him divine honors. Now all this is irreconcilable 
if Christ is not a divine Person, — the true God. And 
Christ himself, as well as his Apostles, must have prac- 
ticed the greatest possible deception, and are therefore 
unworthy of a name in the history of the world. But this 
they did not do, as the predictions of the Old Testament 
prophets, and the miracles of Christ clearly testify. They 
propagated a fact interwoven with the very essence of the 
Divine nature, and of all others, the most essential to the 
salvation of the world. 

But enough has been said in this place to show how 
clearly this doctrine is established by the Scriptures ; and 
to excite in the reader a disposition to investigate the 
subject still further. And enough has been said to justify 
the framers of this Article in the use of the language which 
sets forth Christ as " the very and eternal God, of one 
substance with the Father. So fully convinced of this 
truth was St. Ingratious that he says, " I glorify Jesus 
Christ, even God, who has endued you with wisdom." 

" Jehovah, Christ, I thee adore, 
Who gav'st my soul to be; 

Fountain of being and of power, 
And great in majesty." 



SECTION SECOND. 

Humanity of Christ. 
1. He "took man's nature." As the first Adam, was 
produced by the immediate agency of God the Father, so 
Jesus, who is the second Adam, was produced by the 
immediate agencv of the Holy Ghost. Luke i, 35. "The 



80 



HUMANITY OF CHRIST. 



Holy Ghost shall come upon thee, and the power of the 
Highest shall overshadow thee ; therefore that holy thing 
that shall be bo:n of thee, shall be called the Son of God." 
Now the phrase " come upon thee" and "overshadow thee" 
means nothing more than that Mary, the mother of Jesus, 
was miraculously qualified, by the Holy Ghost, to conceive 
and produce a son, with all the rudiments of a perfect 
human being. The same phraseology occurs in Acts i, 8, 
" After that the Holy Ghost is come upon you." Here it 
means the miraculous power by which the Apostles should, 
everywhere, testify of Christ. Now as every miraculous 
event takes place through the influence, and agency of 
the Holy Ghost, we can have no difficulty in believing in 
«the supernatural conception of Christ, and this too, in full 
view of all that infidels may have said to the contrary. 

The first Adam was made a full and perfect man by one 
act of Almighty power, but Christ, the second Adam, was 
subject, in common with all other human beings, to all the 
natural laws of human progression, in all his physical and 
intellectual developments. Hence there was, first, the 
conception ; second, the accomplishment of full time ; and 
third, the birth. Now these are some of the physical facts 
in the production of any human being, and in these facts 
we have the evidence that Jesus Christ had a human body. 
But the Scripture history is farther evidence of his hu- 
manity, and that his body was subject to all the ordinary 
laws of physical development. Of the truth that he was 
born like other children, there can be no doubt, and his 
subsequent history attests the truth of his gradual physical 
and intellectual growth. Luke ii, 21, " And when eight 
days were accomplished, for circumcising the child, his 
name was called Jesus/ 1 The reason for this name is in 
Matt, i, 21, "For lie shall save his people from their 
sins." Then " thirty-three days" after this, according to 



v 



HUMANITY OF CHRIST. 



81 



the law of Moses, in Lev. xii, 4, his parents " brought him 
to Jerusalem to present him to the Lord," Lake ii, 22. 
Here we have over forty days of Christ's early life dis- 
tinctly noted, in connection with the ceremonies of the 
law. In verse 40 it is said " the child grew and waxed 
strong in spirit, filled with wisdom." Now these are terms 
that can only be applied to the ordinary progress of human 
life, and the regular growth of the body. 

Nothing more is said of Jesus until he is twelve years of 
age, verse 42. He is, at this early age, found "in the 
temple sitting in the midst of the doctors, both hearing 
them, and asking them questions," verse 46. The next 
period of his life is noticed in connection with his baptism, 
Luke iii, 23. Then he "began to be about thirty years of 
age." This was the age required by the law, at which 
the priests must arrive before they could be regularly 
installed in their office. Now it is evident from the fore- 
going circumstances, in the history of Jesus Christ, that 
he was a real man, both as to body and soul. Hence St. 
John says, "the Word was made flesh and dwelt among 
us, full of grace and truth." 

2. Terms are uniformly used in reference to Christ that 
must be understood as indicative of his humanity, as "this 
man receiveth sinners." "Never man spake like this man.' 9 
" Come and see the man which told me all things." " A 
man that is called Jesus made clay." " If this man were 
not of God, he could do nothing." " Behold the man 
whose name is the Branch." "A man of sorrows." 
" After me cometh a man." " But this man when he had 
offered one sacrifice." " This man hath an unchangeable 
priesthood." "A man approved of God." "The man 
Christ Jesus." All these terms are used in the Scriptures 
as referring to the human nature of Jesus Christ ; and 
clearly prove that he was considered a man by all who 



82 



HUMANITY OF CHRIST. 



saw, or had heard of him. And besides this they are 
terms used by inspired men. 

As a man, he hungered, thirsted, slept, shed tears, and 
displayed human feeling, as joy, sorrow, and anger. And 
he exhibited, too, all the properties of a human soul, such 
as knowledge and understanding. 

3. Without this human nature, Christ could not have 
made an atonement for sin. Man transgressed the law 
of God, and the penalty must fall upon man, even though 
that humanity might contain in itself the fullness of the 
Godhead. But Christ did take upon himself our sins, 
and did make atonement for these sins, in his own body. 

"He took the dying traitor's place, 

And suffer d in his stead j 
For sinful man — 0 wondrous grace! — 

For sinful man he bled." 

To do this, he must be related to man, for according to 
the law of Moses, in Lev. xxv, 25, the redeemer of any 
forfeited estates must be a relative or kinsman, Now we 
know that we have all sinned in Adam, and have thereby 
forfeited all right to an " inheritance among the sanctified/' 
But Jesus presents himself as our " elder brother " " bone 
of our bone, and flesh of our flesh," for the sole purpose 
of " redeeming us from the curse of the law, being made 
a curse for us." And it is said of him that "he is not 
ashamed to call us brethren.' 3 

Whatever may be said about the humanity of Christ as 
necessary to an atonement for sin, necessarily implies the 
fact that he had a human soul. That he had a soul inde- 
pendent of his divinity, and to complete his humanity is 
always assumed as an admitted truth. His whole history 
proves that he had extraordinary human understanding 
and wisdom ; but like other men, his talents unfolded 
gradually. Hence St. Luke says, "Jesus increased in 



UNION OF THE TWO NATURES. 



83 



wisdom and in stature, and in favor with God and man." 
But a final proof that Christ had a human soul, is his own 
words, Matt, xxvi, 38, " My soul is exceeding sorrow- 
ful, even unto death." Now it will not do to say that this 
was spoken of his divine nature, for this is not only con- 
trary to the Scriptures, and reason, but it is clearly impos- 
sible. This could not suffer. With these facts before us, 
we can look upon the human nature of Christ the same as 
we can look upon the bodies of other men, with but two 
exceptions : his miraculous and unusual conception, and 
his sinlessness, and consequent immortality. Hence 
Ignatious says, " Christ was truly of the seed of David, 
according to the flesh, the Son of God, according to the 
will and power of God, having been truly born of a 
virgin." Ep. ad Smyrna. 

4. The humanity of Christ was immortal. Ps. xvi, 10, 
* ' Neither wilt thou suffer thy holy one to see corruption." 
This language is applied to Christ by St. Luke, Acts ii, 27. 
Death is the consequence of sin, but Jesus was without 
sin, therefore he was immortal. He did not see corruption, 
but at the appointed time demonstrated in his own person 
the possibility of human resurrection. Hence it was 
necessary that he should possess perfect humanity, that 
he might be " the first fruits of them that slept. 1 " He 
entered the tomb in his proper and perfect humanity, and 
in that tomb he conquered death in his own dominions, 
and " triumphed over the grave." 

"Then first humanity triumphant 
Passed the crystal ports of light, 
And seized eternal youth." 



84 



UNION OF THE TWO NATURES. 



SECTION THIRD. 

Union of the two Natures. 

h This doctrine is expressed in the third branch of this 
Article in the following strong language : " So that two 
whole and perfect natures, that is to say, the Godhead and 
the manhood, were joined together in one person, never 
to be divided, whereof is one Christ, very God and very 
man." 

The Scripture proof of this doctrine is so abundant, 
both in the Old and New Testament, that we shall be able 
to give but a few of the most prominent texts, Is. ix, 6, 
"For unto us a child is born, unto us a son is given, and 
the Government shall be upon his shoulder ; and his name 
shall be called Wonderful, Counsellor, The mighty God, 
The everlasting Father, The Prince of Peace." This pas- 
sage brings before us very distinctly, the two natures of 
Christ ; first, the humanity — the child-born, and second, the 
Divinity — the mighty God, the everlasting Father. Now, 
it is evident that both these persons could not be united in 
one nature. It cannot be said that the child born is the 
mighty God, or that the everlasting Father was born. 
We are compelled, therefore, to admit the two natures of 
Christ, in one of which he was a "child" and in the other, 
the "mighty God" Heb. x, 5, "Wherefore, when he 
cometh into the world, he saith, Sacrifice and offering thou 
wouldst not, but a body hast thou prepared me." This 
passage speaks of a person anterior to the body which 
was prepared for him. This person and the body pre- 
pared were joined together ; the person for whom the 
body was prepared took possession of it. Phil, ii, 5-7, 
"Let this mind be in you, which was also in Christ Jesus ; 
Who, being in the form of God, thought it not robbery to 
be equal with God ; but made himself of no reputation, 



UNION OF THE. TWO NATURES. 85 

and took upon him the form of a servant, and was made 
in the likeness of men " This passage speaks of a person 
''equal with God," which cannot be true of any being 
short of Supreme Divinity. This person took upon him 
another form, which form was that of a servant. Here 
we have the "form of God," and the "form of a servant." 
One equal with God, and the other in 6 'the likeness of 
men." Quotations equally clear and pointed, with the 
above, might be given in great numbers ; but with the 
candid reader of the Bible, and the candid confession of 
the truth as it is in Christ, the above are sufficient. 

2. These passages prove with great clearness that the 
person of Jesus Christ is composed of two distinct, and 
widely different natures ; the Divine, and the human. 
Both these natures are distinctly recognised, and minutely 
described, and yet but one person is referred to as the 
subject of Sacred History, and the ministrations of the 
Christian pulpit. We are bound to admit the union of 
these two natures in Jesus Christ if we would reconcile 
the Bible with itself, for it is impossible that a simple 
being should be "from everlasting," and yet born in Beth- 
lehem f that he should create all things in the beginning, 
and four thousand years after be "made of a woman; that 
he should be the Lawgiver of the Universe, and yet be 
"made under the Law;" and that he should possess all 
things, and yet " have no place to lay his head" Now it 
is clear that these propositions so opposite to each other, 
imply a corresponding difference in the nerson concerning 
whom they are affirmed. The names, the character, the 
actions, and the honors of God are uniformly ascribed to 
Jesus Christ ; the infirmities and sufferings of man are 
ascribed to Jesus Christ, and yet but one person is 
spoken of; therefore there must have been, in him, the 
union of the Divine and the human nature. These two 



86 



UNION OF THE TWO NATURES. 



natures were complete in themselves ; Christ was perfect 
God, and perfect man. As God, he existed prior to his 
human nature, and did not need humanity as a means or 
aid to his eternal being. As man, he was perfect, and might 
have existed, as other men, without the Divine nature ; 
but the plan of salvation demanded the union of the two 
distinct natures, and therefore they " were joined together 
in one person, never to be divided, whereof is one Christ, very 
God, and very man" 

3. How these two natures are united, is quite another 
question, and we can no more answer it than we can answer 
the question, how the soul is joined to the body ; or how 
it is, that the spirit of God dwells in believers. Certain it 
is, that the union was perfect ; the human soul of Christ 
was conformed to the holiness of God ; the human will of 
Christ was in strict subordination to the Divine will, 
Marh xiv, 36, " Not what I will, but what thou wilt." 

Father, remove this bitter cup, 
If such thy sacred will ; 
If not content to drink it up, 
Thy pleasure I fulfill." 

But Christ's own words may shed some light upon this 
question, " Believe me that I am in the Father, and the 
Father in me." Now just as fully as we can comprehend 
the meaning of these words, just so fully can we under- 
stand the nature of the union of Christ's Divine and hu- 
man nature. 

4. When this union commenced may be a question of 
some moment, inasmuch as some believe that it took place 
at the baptism of Christ. The general belief upon this sub- 
ject is founded upon John i, 14, "And the Word was made 
flesh." Now as no time is specified, beyond the time of 
the incarnation, when the two natures were joined together, 
it is but just to suppose that at the time the human body 



UNION OF THE TWO NATURES. 



87 



was formed and animated, at that time the Divinity was 
united with the humanity. Hence we infer that at the 
same instant he was perfect God, and perfect man. 

5. The perpetuity of this union is settled by St. Paul, in 
Heb. vii, 25, " Seeing he ever liveth to make intercession for 
them." Hence the Article teaches that the two natures 
of Christ "were joined together in one person never to be 
divided." 

6. The reason of this union of two natures in Jesus 
Christ is made very clear in the fact that he is a perfect 
Mediator. The union of the Divinity and the manhood 
was necessary to this holy office. That such an office is 
necessary to the perfection and power of the plan of salva- 
tion is taught throughout the Scriptures. John xiv, 6, 
"No man cometh unto the Father but by me." If this 
office is of so much value to the system of redemption, 
the officer must be both God and man for the following 
plain reasons ; First, that he might enter into covenant 
with God, to mediate between him and sinners ; Second, 
that he might give virtue and efficacy to his obedience and 
suffering. 

But it was necessary that he should be man also : First, 
that he might be related in person to those for whom he 
was Mediator and Redeemer. Second, that sin might be 
atoned for in the same nature that sinned. Third, that he 
might be capable of suffering death, for God could not 
suffer, and it was necessary to die for sin, inasmuch as the 
law claims that without shedding of blood there can be no 
remission of sins. Fourth, He must be man that he might 
be a faithful high priest, and sympathize with his people 
in all their trials and temptations. With these qualifica- 
tions, he is the only Mediator, and is therefore entitled to 
the faith of the church, and the songs of the redeemed 
for ever. Hence, St. Chrysostom says, u When thou 



88 



UNION OF THE TWO NATURES. 



nearest of Christ, do not think him God only, or man only, 
but both together." 

This union of two natures in one Christ, has ever been 
a mysterious doctrine, St. Paul says, 1 Tim. iii, 16, "And 
without controversy great is the mystery of godliness ; God 
was manifest in the flesh." But while it is a great mys- 
tery, it is an indispensable part of God's plan of salvation, 
and final sacrifice for sin. It is the reason why pardon is 
offered to men, and the reason why there is "no more sac- 
rifice for sin." 

But what practical instruction may we derive from the 
union of the Divine and human nature in Christ ? First, 
Because of this union, God and men may meet together on 
terms of reconciliation. But without this, God and sin- 
ners must have remained in enmity for ever. The person 
of Christ, as our daysman, and his relation to humanity, 
encourages man to approach unto God without that fear of 
being consumed, that so much shocked the Israelites, when 
the voice of God was heard in the thunders of Sinai. Men 
are now encouraged to come boldly to a throne of grace ; 
to come without fear ; to come with confidence. 

" Behold the throne of grace ; 

The promise calls us near ; 
There Jesus shows a smiling face, 

And waits to answer prayer." 

Second. — The union of the two natures in Christ was 
designed, in part at least, to exhibit the transcendently 
superior character of Christianity over every other system 
of religion devised by human reason. In all these systems 
there were known and felt defects that constantly embar- 
rassed their votaries in all their attempts at the practice of 
virtue. In these systems the effect of a pure and perfect 
guiding example was wanting ; the gods had never re- 
vealed a single rule of religious life, nor illustrated by 



SUFFERINGS OF THE HUMANITY. 



89 



their own conduct a single virtue. But Christ as the 
founder of Christianity, and in his own person and spot- 
less life, illustrated all its claims of duty in a meek and 
virtuous example. The incarnation of God in Christ, 
therefore, was designed to lead men to a life of both piety 
and morality, by a method admirably suited to this pur- 
pose, and absolutely peculiar to the Christian system. It 
first brings down the moral attributes of God to the 
level of human capacity ; and second, it exhibits a per- 
fect and exalted model of human excellence. The Word 
was made flesh to lead men to affectionate piety ; and 
the humanity of Christ was taken into God that we might 
be influenced to aim at superhuman virtue. 

Third. — The humanity of Christ, by which he holds an 
intimate, though sinless connection with sinners whom he 
came to redeem, is the representative of human nature in 
heaven. There Christ (e ever liveth to make intercession 
for us," and to dispense the blessings of God's grace to 
his children. He is in heaven to give efficacy to the gos- 
pel on earth, and to conduct all its operations, so that the 
souls and bodies of the saints maybe brought to where he 
is. But chiefly are believers encouraged when they look 
to the intercessory work of Christ in the Holy of Holies. 

" He lives, to bless me with his love ; 
He lives, to plead for me above ; 
He lives, my hungry soul to feed; 
He lives, to keep in time of need." 



SECTION FOURTH. 
Sufferings of the Humanity. 
1. "Who truly suffered, was crucified, dead and 
buried." But little need be said, in this place, of the 
sufferings of Christ, or of the proofs of his sufferings, 



90 SUFFERINGS OF THE HUMANITY. 

inasmuch as the facts are not denied. Much is said upon 
this painful, though glorious subject, both by the prophets 
of the Old Testament, and the writers of the New Testa- 
ment. It may be enough to say that the sufferings of 
Christ's human nature were of two kinds, — bodily and 
mental. The causes of his pain and sorrow were partly 
visible, and partly invisible. The sufferings of his body 
were produced by the malice of men, in the wicked inflic- 
tion of blows, scourging, and the indescribable tortures of 
the Roman crucifixion. The sufferings of his human soul 
arose from the wrath of God poured upon him, when he 
stood in the place of man, and bore our sins in his own 
body. 

The whole period of the humanity of Christ on earth, 
was a period of suffering, either of body or soul. Is. liii, 
3, " He is despised and rejected of men ; a man of sor- 
rows, and acquainted with grief." "He was despised," 
"He was wounded," "He was bruised," "He was 
oppressed," " He was cut off out of the land of the 
living," are terms of expression that indicate the most 
intense suffering. The good Bishop Pearson has said, — 
" If hunger and thirst ; if revilings and contempt ; if sor- 
rows and agonies ; if stripes and buffi tings ; if condem- 
nation and crucifixion be suffering, then Jesus suffered. 
If the infirmities of our nature ; if the weight of our sins ; 
if the malice of men ; if the machinations of satan ; if 
the hand of God could make him suffer, our Saviour suf- 
fered." On the Creed. 

2. But the Evangelists give a short but impressive his- 
tory of his sufferings in Gethsemane. Here he struggled 
in the depths of solitude, with the weight of agony which 
we shall never realize nor comprehend. An unseen power 
pressed his soul into deepest agony, and his gushing sor- 
rows are but hinted at in these words of highest passion, 



SUFFERINGS OF THE HUMANITY. 91 

Matt, xxvi, 38, " My soul is exceeding sorrowiul, even 
unto death." And while he looked to the only refuge 
from the merciless lashes of hell, his mouth utters an 
earnest but submissive prayer, " 0, my Father, if it be 
possible, let this cup pass from me let it be poured out 
upon hell where it belongs, — " nevertheless, not as I will, 
but as thou wilt." 0 what a moving, anxious entreaty ! 
yet what a full surrender of the whole case to God ! 
Deeply intense must have been his inward suffering that 
wrought so powerfully upon his body, — that could so 
operate upon the emotional nature of the Son of God, that 
" his sweat was, as it were, great drops of blood falling 
down to the ground." 

" Gethsemane can I forget? 

Or there thy conflict see, 
Thine agony and bloody sweat, 

And not remember thee? 1 ' 

3. But he "was crucified." This was the most cruel 
mode of punishment that enraged malice could invent. 
When compared with the gibbet, the gallows, the pilorv, 
of more modern invention, it so far exceeds them in 
infamy, and torture, that the latter are, comparatively, 
easy and honorable modes of torture, while the former 
exceeds description. Add to this mode of Christ's suffer- 
ing, the attendant circumstances, the carrying of the cross 
by himself, — the sinking under its weight, — the nailing of 
his hands and feet to the wood, — the vinegar mingled 
with gall,— the hours of suffering, — the hours of collected 
power and darkness, that enveloped the sufferer in its 
awful folds, — the treading of the wine press of the wrath 
of God alone ; the hidings of his Father's face, and we 
may challenge all language,— all figures of speech, to 
communicate an adequate idea of the sufferings of him 



92 SUFFERINGS OF THE HUMANITY. 

who never committed sin. He suffered for us, that he 
might bring us to God. 

a Hell howled ; and heaven that hour let fall a tear, 

Heaven wept that man might smile ! Heaven hied, that man 

Might never die! 55 

4. But Jesus was crucified " dead." It was not a 
swoon occasioned by the intensity of his suffering, and the 
stupifying drink that was given him, as some infidels 
would teach. Christ did die, — he was veritably dead. 
Pilate had his doubts that "he were already dead," and 
took the necessary steps to ascertain the truth of the 
matter ; " and calling unto him the centurion, he asked 
him whether he had been any while dead. And when he 
knew it of the centurion, he gave the body to Joseph." 
Mark xv, 44, 45. 

But there is a circumstance in John xix, 33, 34, which 
confirms the statement of the veritable death of Christ. 
" But one of the soldiers with a spear pierced his side, and 
forthwith came thereout blood and water." Here it is said 
the soldiers found Jesus " dead already," and though un- 
consciously, and unintentionally, they complied with the 
ancient prediction, "Not a bone of him shall be broken;" 
but they pierced his side with a spear. It is probable 
that the spear passed through the pericardium, or cover- 
ing of the heart, into the heart itself; and that the blood 
came from the wounded heart, while the water came from 
the heart's covering. When the spear was withdrawn, 
there followed "blood and water." Hence the body of 
Jesus was the more willingly given to Joseph of Arimathea, 
for interment. 

5. He wsls " buried The four Evangelists agree in 
all the circumstances of, and in all the facts pertaining to, 
the burial of the crucified Christ. They all agree in 
detailing the kind actions of Joseph of Arimathea : and 



OBJECT OF THE SUFFERING. 



93 



St. John mentions Nicodemus, as also a partaker in the 
preparations for this last act of affection to the body of 
Jesus. In Matt, xxvii, 58-60, it is said that Joseph " went 
to Pilate, and begged the body of Jesus. Then Pilate com- 
manded the body to be delivered. And when Joseph had 
taken the body, he wrapped it in a clean linen cloth, and laid 
it in his own new tomb, which he had hewn out in the rock ; 
and he rolled a great stone to the door of the sepulchre, 
and departed. " The truth of the burial, and by conse- 
quence, the truth of the death of Christ, was admitted by 
the chief priests and pharisees,who, fearing that the disciples 
would remove the body, "went and made the sepulchre 
sure, sealing the stone, and setting a watch." This is sub- 
stantially the testimony of all the Evangelists, who, in their 
artless manner, have brought together an array of circum- 
stances which make the enemies, as well as the friends of 
Jesus, testify to the fact of his burial. 

But our Article is fully sustained, so far, by the clear 
testimony of the Scripture record, and we cannot withhold 
our expression of thanksgiving to God, that he has given 
to us, and preserved for our use, in all matters of faith 
and Christian practice, the Holy Bible, But for this " Book 
Divine," our minds must suffer the perpetual mildew of 
uncertain conjecture. 

" Come, then, Divine Interpreter, — 
The Scriptures to our hearts apply.' ' 



SECTION FIFTH. 

Object of the Suffering. 
1. This is stated in the Article, in these words : "To 
reconcile his Father to us, and to be a sacrifice, not only 
for original guilt, but also for actual sins of men/' 



94 



OBJECT OF THE SUFFERING. 



First. — " To reconcile his Father to us" To reconcile 
signifies to restore to favor, and necessarily supposes a 
previous state of hostility and enmity between the parties 
reconciled. That such a state of enmity existed between 
God and men, on account of the transgression of God's 
law, is everywhere the testimony of the Scriptures. And 
hence it is said in Ps. vii, 11, w God is angry with the 
the wicked every day." This passage is expressive of 
God's leo-al relation to the offender. He is angrv with the 
wicked because they are criminals who have violated his 
laws, and risen up against his authority. They are, there- 
fore, regarded and treated as enemies. That man is at 
enmity with God is so clear a case, that but a single pas- 
sage will be quoted as proof of the fact. Bom. viii, 7, 
" The carnal mind is enmity against God." Now Jesus 
Christ came into the world to suffer and die that this 
enmity between God and man might be destroyed ; Eph. 
ii, 16, "And that he might reconcile both unto God in 
one body, by the cross, having slain the enmity thereby." 

The true idea, therefore, of reconciliation is found in the 
scriptural fact, that Jesus Christ, by his death on the cross, 
satisfied the claims of the law of God, in man's stead ; 
" Having abolished in his flesh the enmity even the law 
of commandments." Thus he became "our peace." 
Here the reconciliatory act is attributed to Christ, and his 
death on the cross, and not to man. Christ laid down his 
life for sinners, that means might be instituted, in the use 
of which, the enmity of man's carnal heart may be sub- 
dued, and be brought into communion and fellowship with 
the Father, the Son, and the Holy Spirit. To complete 
the reconciliation man must use the means, as they are set 
forth in the gospel, whereby the anger of God may be 
removed. The means of pardon are the sin offering of 
Christ, on the part of the government of God ; and peni- 



OBJECT OF THE SUFFERING. 



95 



tence, confession, and faith in the sacrifice of Christ upon 
the part of man. By the faithful use of these means, the 
sinner may obtain the much to be desired end. Rom. 
y, 1, " Being justified by faith, we have peace with God 
through our Lord Jesus Christ." Here we see, that though 
God is reconciled to us by the death of his Son, still there 
is enmity in the heart of man, until he is justified by faith, 
and though Christ has died for sinners, making it possible 
for God to be just, and the justifier of the ungodly, yet sin- 
ners cannot be saved unless they believe with a heart unto 
righteousness, and follow the commandments of God. 

Second. — "And to be a sacrifice not only for original 
guilt, but also for actual sins of men.'' This branch of 
our article brings before us the sacrificial offering of Christ 
for sin. This is the great central truth of the gospel, and 
from this truth arises every other truth that is in any way 
connected with the work of redemption. Dr. Je?iJcyn de- 
fines this sacrificial offering of Christ to be the " expedient 
substituted in the place of the literal infliction of the 
threatened penalty, so as to supply to the government just 
and good grounds for dispensing favors to an offender." 
It therefore means something that may justify the exercise 
of clemency, mercy, and pardon, without relaxing the 
claims of justice. God has provided the atonement of 
Christ as the guard against the infliction of unconditional 
condemnation upon 1 sinners ; and in this atonement is 
found the only means, and the only reason by which the 
moral Government of God is supplied with just grounds 
for dispensing pardon to the truly penitent offender. 

But to shew that Christ offered himself a sacrifice for 
sin ; and that God has accepted of that sacrifice, we have 
but to examine the Scripture record. Heb. ix, 26, ' 'But 
now once in the end of the world hath he appeared to put 
away sin by the sacrifice of himself." Rom. viii. 3, " For 



96 



OBJECT OF THE SUFFERING. 



what the law could not do in that it was weak through 
the flesh, God sending his own Son in the likeness of sin- 
ful flesh, and for sin condemned sin in the flesh." 1 Peter, 
iii, 18, "For Christ also hath once suffered for sins, the 
just for the unjust, that he might bring us to God, 
being put to death in the flesh, but quickened by the 
spirit.'' 1 John, ii, 2, 4 'And he is the propitiation for 
our sins ; and not for ours only, but for the sins of the 
whole world." 

The first great doctrine taught by the foregoing texts, 
is the vicarious suffering of Christ; that is, he substituted 
his sufferings in the place of the suffering of punishment 
that was due to the sinner. 

But while it is true that the Scriptures lay much stress 
upon the sufferings of Christ, they are far from making 
the validity of the atonement to depend upon these ; 
neither as to their amount or intensity. It was not the 
mere sufferings of the sacrifice, under the law, that made 
atonement for the sins of the people, but it was the blood 
that was shed. Hence the Scriptures attribute our redemp- 
tion to the blood of Christ, as well as to his sufferings, 
" We are made nigh by the blood of Christ ;" " He hath 
washed us from our sins in his own blood;" ' ' We have 
redemption through his blood;" We are redeemed 4 'with 
the precious blood of Christ." The redeemed do not 
ascribe their salvation to the sufferings of Christ, but they 
say, "Thou wast slain, and hast redeemed us to God by 
thy blood." 

"Jesus, thy blood, thy blood alone, 
Hath power sufficient to atone ; 
Thy blood can make us white as snow, 
No Jewish types could cleanse us so. ,, 

It is evident the sufferings of Christ were not in amount 
what the law demanded as the punishment of sin, for this 



OBJECT OF THE SUFFERING. 



97 



would have consigned his humanity to torments for ever. 
On the principle, then, that Christ died for all, if the va- 
lidity of the atonement depends upon the amount of his 
sufferings, all must be unconditionally saved, and there 
could be no such a thing as penitence, faith and pardon, 
inasmuch as the punishment was only changed from the 
guilty to the innocent. The penalty due to sin is endless 
torment in hell ; but Christ did not suffer endless tor- 
ment in hell; therefore he did not suffer in amount 
what all the impenitent, or all the world must have suffered. 

The sacrifice of Christ was such as God could accept, 
and at the same time " be just, and the justifier of him 
that believeth in Jesus/ ' But this does not make the sal- 
vation of all men a necessary result of the atonement, but 
merely a possible consequence. 

The second great doctrine is the universality of design 
in the sacrifice of Christ. That he died for the whole hu- 
man race is a truth that is read in every line of all the 
passages we have just quoted ; indeed, this is the doctrine 
of the whole Bible. But while it is true that Christ by the 
"grace of God tasted death for every man, it does not ne- 
cessarily follow that every man will be unconditionally 
saved. This we dare not believe, unless it is certain that 
all men will repent and believe the gospel. But because 
some, by their own stubborn will, derive no advantage 
from the death of Christ, it does not follow that the atone- 
ment of Christ does not include them, or that it is not 
sufficient to reach their cases, if they will comply with its 
claims. Or, in other words, it does not follow that they 
may not, if they will repent, believe, and become heirs to 
the inheritance of eternal salvation. 

But, though the atonement of Christ is as universal as 
the human family, and is sufficient to do away all the 
sins of men, yet it does not extend to fallen angels; and 



98 



OBJECT OF THE SUFFERING. 



hence the guarded language of our Article, in which no 
sin is included, but the "original guilt and actual sins of 
men." 

A third doctrine taught by the sacrifice of Christ, is the 
fact that he atoned for all sin, or, in the language of the 
Article, "for original guilt and actual sins of men." This 
brings before us the perfection of the atonement for all the 
purposes of justification and eternal life. The primary act 
of apostacy in Adam was his sin, and as he is the public 
representative of the human race, in the estimation of 
moral law, his sin is transmitted to every member of 
his posterity, and is called "original guilt." Then there 
are sins that men commit as moral responsible beings ; 
these are called actual sins, or, " the transgression of the 
law." Now the sacrifice of Christ reaches both these 
sins, opening the way into the kingdom of God for all who 
have never committed actual sin, and for all who have 
sinned, but have truly repented and believed the gospel. 
Hence it is said in the Bible, 1 John, i, 7, " The blood of 
Christ, his Son, cleanseth us from all sin." Hence it is that 
man may arrive at such a state of holiness as to be fit for 
the inheritance of the saints in heaven. 

Third. — The atonement of Christ is not only perfect, 
including all sin, and making it possible for "man to be de- 
livered from sin in this life, and, consequently from the 
punishment of sin in the future life ; but it is permanent 
and perfectly valid ; that is, it is the only way to the 
Father, and needs no additional means of power and satis- 
faction ; as penance, and human mortifications. Hence St. 
Paul says, Heb. vii, 27, " Who needeth not daily, as those 
high priests, to offer up sacrifice, first for his own sins, and 
then for the people's ; for this he did once, when he 
offered up himself." This passage teaches the complete- 
ness of the one sacrifice of Christ, and the superior nature 



OBJECT OF THE SUFFERING. 



99 



of this one offering, to all the offerings of the priests 
under the law. 

We are prepared now to see the fact that the sufferings 
and death of Christ do effect a removal of the conse- 
quences of sin from the sinner, if he will avail himself of 
the benefits of that death by faith. Christ died for us is 
the uniform testimony of the Scriptures ; " The Lord hath 
laid on him the iniquity of us all "He shall bear their 
iniquities 5 'Who himself bore our sins in his own body 
on the tree "Christ was once offered to bear the sins of 
many "It pleased the Lord to bruise him are pas- 
sages that cannot be misunderstood. This agrees with the 
fact in Bom. viii, 32, " God spared not his own Son, but 
delivered him up for us all." These passages make it im- 
possible for us to conceive of any other way in which 
Christ could bear the sins of mankind, "in his own body," 
except by the penal, substitutionary character of his suffer- 
ings and death. In this substitution of himself, he turned 
away the wrath of God from us. 

But all this does not prove that Christ paid the debt 
of human duty, but only the debt of' penalty. Man must 
discharge the debt of duty himself, else he cannot possess 
the righteousness of faith. If he has not this, he will have 
no righteousness, for the duties that Christ paid to the 
law, as a good man, cannot be transferred to the sinner. 
The duties enjoined upon us must be discharged by our- 
selves, Christ has perfected his work ; and if we would 
enjoy the benefits of this work, we must discharge 
every debt of duty that God has enjoined upon us. 

" I will improve what I receive, 
The grace through Jesus given/' 



ARTICLE III. 



OF THE RESURRECTION OF CHRIST. 

" Christ did truly rise from the dead, and took again his body, 
with all things appertaining to the perfection of man's nature, 
wherewith he ascended into heaven, and there sitteth until he 
return to judge all men at the last day 

SECTION FIRST. 
Resurrection of Christ. 
1 . There is no Article of our Religion more important 
than this. It is the grand central doctrine of the Chris- 
tian system, upon the truth of which Christianity either 
stands or falls. If Christ did not rise from the grave the 
Mew Testament is no more than a fable, and the world is 
still without hope. If Christ did rise from the dead the 
'New Testament is true, and the world may look to him 
for salvation. It is a testimony that the atonement of 
Christ was accepted ; and it is a proof of our own resur- 
rection. But Christ did truly rise again from the dead" 
this we prove by the authority of the New Testament. 
It has already been shown in Sec. Fourth, Art. II, that 
Christ "was crucified, dead and buried." This was done 
by the Roman Governor, at the instigation of the Jews, 
and the dead body was in their hands and entirely under 
their control. They knew that if he would rise from the 
grave, as he had before stated, his cause would gain more 
by this fact, than by anything he might have done during 
his life. Hence the chief priests and scribes demanded 
that the sepulchre where he was laid " might be made 
sure." Pilate gave them authority to do this, and they 
sealed the mouth of the sepulchre, and appointed a guard 
J oo 



RESURRECTION OF CHRIST. 



101 



of seventy soldiers to keep, as they said, the disciples from 
stealing the body of Jesus away by night. 

2. But with all this precaution, upon the part of these 
suspicious Jews, still the body of Jesus was missing on 
the morning of the third day. Now there were but two 
ways in which it could be missing ; — it was taken 
away either by the disciples or the Roman guard, or it 
was raised according to the Scriptures. It is well known 
that it was impossible for it to be taken by the disciples on 
account of the number, the care, and the superior authority 
of the guard ; and the guard did not take it because they 
were the enemies of Christ, and because they would have 
been subject to immediate death if they had even suffered 
the disciples to remove the body. But still the body of 
Christ was missing on the morning of the third day, as 
was reported by some of the guard, and as was believed 
by the elders of Israel. The guard reported the circum- 
stances of the resurrection, — as the descent of an angel 
from heaven, — the rolling away of the stone from the door 
of the sepulchre,— the great earthquake, — and the fact of 
their own fearful experience; for they "did shake and 
become as dead men." Upon the report of these facts 
the elders and soldiers enter into a covenant of fraud and 
falsehood to neutralize the fact of the resurrection, and to 
cover up the wickedness of their own proceedings in the 
arrest, the trial, and the crucifixion of Christ. This whole 
transaction goes very far to establish the doctrine of the 
resurrection, by assuming what is clearly the fact, that 
the enemies of Christ, at this early period, believed that 
he had arose from the dead, as he had said he would 
before his crucifixion. 

3. But there were other witnesses of the resurrection 
of Christ. These had the evidence of sight, for Christ 
appeared often to them after his resurrection, and to many 



102 



RESURRECTION OF CHRIST. 



who had been personally acquainted with him before his 
crucifixion. Marie xvi, 9, "He appeared /rs/ to Mary 
Magdalene, out of whom he had cast seven devils." 
Luke, xxiv, 36, "And as they thus spake, Jesus himself 
stood in the midst of them, and said unto them, Peace be 
unto you." This was done and said to the eleven disci- 
ples, and those who were with them. Mark, xvi, 12, 
"After that, he appeared in another form unto two of them 
as they walked, and went into the country. " Matt, xxviii, 
9, " And as they went to tell his disciples, behold Jesus 
met them, saying, All hail. And they came, and held 
him by the feet, and worshiped him.' 5 Luke, xxiv, 40, 
"And when he had thus spoken, he showed them his 
hands and his feet." John xx, 37, " Then saith he to 
Thomas, Reach hither thy finger, and behold my hands ; 
and reach hither thy hand, and thrust it into my side ; 
and be not faithless, but believing." Luke xxiv, 34, "He 
appeared to Simon." John xxi, 1, He appeared "to the 
disciples at the sea of Tiberias." Matt, xxviii, 16, To the 
eleven disciples in a mountain in Galilee. Acts i, 3, " To 
whom also he showed himself alive after his passion, by 
many infallible proofs, being seen of them forty days, and 
speaking of the things pertaining to the kingdom of God." 
Ch. x, 40-41. " Him God raised up the third day, and 
showed him openly. ISTot to all the people, but unto wit- 
nesses chosen before of God, even to us, who did eat and 
drink with him after he rose from the dead." 1 Cor. xv, 
6, " After that, he was seen of above five hundred 
brethren at once ; of whom the greater part remain unto 
this present, but some are fallen asleep.' 1 

4. Now it is impossible that so many persons, who saw 
Jesus at so many different times after his resurrection, and 
who were so familiar with him before his death, could be so 
deceived as to publish a falsehood. They had the evidence 



RESURRECTION OF CHRIST. 



103 



of sight, the evidence of conversation, and the evidence of 
handling him ; and what more could they have, or how 
could they be deceived? But the truth of the whole 
question now turns upon the character of the witnesses. 
Their credibility cannot be doubted if we consider all the 
circumstances under which they testified. They were in 
danger of loosing their lives if they persisted in giving 
the resurrection publicity. They had no possible hope of 
worldly gain ; but on the contrary, loss of all they had, 
and banishment from their country. But they were 
honest men, — they were familiar with the fact about which 
they testified, and they were disinterested. They were 
compelled to believe what they saw and felt by the force 
of circumstances they did not create ; and they published 
the fact to the world in view of death, stripes and imprison- 
ment, therefore they are to be believed, and it is therefore 
true that Christ "did rise again from the dead." 

5. The apostles published this fact in the very place 
where Christ was tried and crucified as an impostor, and 
among his and their own enemies ; and they published it 
at the time it took place. So powerfully did this truth 
take hold of the people, that while Peter was publicly 
preaching it, three thousand of the Jews were converted to 
God, and soon after five thousand. The Jewish council 
were confounded, and commanded the apostles "not to 
speak at all, nor teach in the name of Jesus." These are 
facts in this argument that infidelity cannot resist, and 
facts, too, that settle Christianity on an imperishable basis. 

" Our Lord is risen from the dead ; 

Our Jesus is gone up on high ; 
The powers of hell are captive led, — 

Dragg'd to the portals of the sky." 

6. The above shows the truth that Christ "took again 
Ms body with all things appertaining to the perfection of 



104 



THE ASCENSION OF CHRIST. 



man's nature." His body did not see corruption, and 
when the disciples looked upon him, they saw the identical 
body that they had seen before the crucifixion, except the 
nail prints in his hands and feet, and the mark of the 
spear in his side. Hence St. Ignatious, in A. D. 100, 
says, " I know that he was in the flesh after the resurrec- 
tion, and I believe that he is ; and when he came to those 
who were with Peter, he said unto them, ' Take hold of 
me, feel me, and see that I am no unbodied spirit.' " 

* Sing' praise ! the tomb is void 
Where the Redeemer lay.'' 



SECTION SECOND. 
The Ascension of Christ. 
1. The same body of Christ that was crucified, laid in 
the grave, and that rose from the grave, is the body 
" wherewith he ascended into Heaven" The ascension of 
Christ was a theme of prophecy. David says in Ps. 
lxviii, 18, " Thou hast ascended on high." Christ fore- 
told this event in John vi, 62, " What and if ye shall see 
the Son of man ascend up where he was before." This 
doctrine, like that of the resurrection, is numbered among 
the fundamental truths of the Christian religion, and is 
one of the essential facts upon which Christianity is 
founded. It is as capable of clear proof as any doctrine 
of the Bible. Hence in Mark xvi, 19, we have this 
record, " So then after the Lord had spoken to them, he 
was received up into heaven." Lake xxiv, 51, " And it 
came to pass, while he blessed them, he was parted from 
them, and carried up into heaven." Acts i, 9, "And when 
he had spoken these things, while they beheld, he was 
taken up ; and a cloud received him out of their sight. " 



THE ASCENSION OF CHRIST, 



105 



These prove enough to fully establish two things ; first, 
that he left the earth ; and second, that he ascended into 
heaven. 

2. But this can be proved by other credible witnesses, 
as well as by circumstances that could not have taken 
place, if he had not ascended into heaven. The first 
witness is Stephen in his dying hour, Acts vii, 56, " And 
said, Behold, I see heaven opened, and the Son of man 
standing on the right hand of God." St. Paul is our 
other witness, in 1 Cor. xv, 8, "And last of all, he was 
seen of me also, as of one bora out of due time." But 
Christ promised to send the Holy Ghost on the apostles, 
which he could not have done if he had not ascended 
into heaven. He says, in John xvi, 7, " For if I go not 
away, the Comforter will not come unto you ; but if I 
depart, I will send him unto you." Now the ascension of 
Christ into heaven is made clear by the fact that this 
promise was fulfilled in ten days after the ascension, and 
in fifty days after the resurrection. Acts ii, 4, "And they 
were all filled with the Holy Ghost." But the Holy 
Spirit was not confined to the apostles in his pouring out 
on the day of Penticost, as a proof to them alone that 
Christ had ascended into heaven ; for his miraculous 
descent was the means of the conversion of about three 
thousand souls. Verse 41. Now the argument is this, if 
Christ had not ascended into heaven, the Comforter would 
not have come upon the apostles, and the three thou- 
sand would not have been converted. The descent of the 
Holy Ghost, as Christ had promised, is therefore evidence 
that he ascended into heaven. 

3. Why the ascension of Christ was delayed for forty 
days after the resurrection, is not specified in the Bible. 
But we may very rationally suppose that it was to give 
repeated and clearer proofs of his resurrection. St. Luke 



106 



THE ASCENSION OF CHRIST. 



in Acts i, 3, says, " To whom also lie showed himself 
alive after his passion, by many infallible proofs, being 
seen of them forty days." While this passage seems to 
sustain the above remarks, it clearly suggests another rea- 
son for the stay of forty days on earth after the resurrec- 
tion. It is this, that he might instruct his disciples more 
fully in "the things pertaining to the kingdom of God." 
Now as the time was undoubtedly occupied in some great 
work, it is not too much to suppose that Christ was open- 
ing the Scriptures more fully to his apostles ; and that he 
was unfolding to them the new and more spiritual develop- 
ments of his kingdom, and preparing them for the man- 
agement of its temporal and spiritual interests. And last 
of all, he renewed their commission to preach the gospel 
to all nations, and pledged himself to be present with them 
in all their labors by this encouraging promise, 4 'And lo, I 
am with you." Lake xxiv, 50, 51, " Then he led them out 
as far as to Bethany, and lifted up his hands and blessed 
them. And it came to pass, while he blessed them, he 
was parted from them, and carried up into heaven.' ' St 
Cyprian beautifully remarks upon this splendid transaction, 
"After he had spent forty days with his disciples, he was 
taken up into heaven, a cloud being spread about him, 
that the human nature which he loved, which he assumed, 
which he protected from death, he might triumphantly 
carry to the Father." 

4. The ascension of Christ was just as real as his resur- 
rection, and the testimony concerning the one is just as 
clear and convincing as it is concerning the other. The 
resurrection had the testimony of circumstances and 
sight, and the ascension had the testimony of sight and the 
circumstances of the place where Christ ascended, and 
the subsequent descent of the Holy Ghost. While the asto- 
nished apostles stood gazing up into heaven, the angels who 



THE ASCENSION OF CHRIST. 



107 



had published the advent and resurrection of Christ, now 
joined in a loud song of triumph. Ps. xlvii, " God is gone 
up with a shout." Ps. xxiv, 7, *' Lift up your heads, 0 
ye gates ; and be ye lift up, ye everlasting doors ; and 
the King of glory shall come in." Thus, amid the greet- 
ings of angels, and the shoutings of the cherubim and 
seraphim, and the glorified spirits of the just made perfect, 
he reentered the courts of the upper sanctuary, and took 
his seat at the right hand of God the Father. And thus, re- 
seated upon his throne in the heaven of heavens, he 
grasped his sceptre of universal control by his triple right 
of creation, blood and triumph from the grave, that he 
might establish the security of his church, and set up his 
throne in the hearts of millions whom he redeemed with 
nis own blood. 

" Him though the highest heaven receives, 
Still he loves the earth he leaves ; 
Though returning to his throne, 
Still he calls mankind his own/' 

5. But the Bible assigns some very important reasons 
for the ascension of Christ. The ascension itself is a fact, 
and like all the facts in religion, it has its particular use. 
But to notice the reasons and uses of the ascension of 
Christ somewhat in detail, I remark, 

First. — That he might receive and bestow gifts upon 
men. A proof of this is in Ps. lxviii, 18, " Thou hast as- 
cended on high, thou hast led captivity captive ; thou hast 
received gifts for men ; yea, for the rebellious also, that the 
Lord might dwell among them." 

Second. — That he might open a new way to his kingdom 
and glory. Heb. x, 20, "A new and living way which he 
hath consecrated for us, through the vale." 

Third. — That he might prepare a place for his children, 
and assure them of a better inheritance. John xiv, 3, "And 



108 



SECOND COMING OF CHRIST. 



if I go and prepare a place for you, I will come again and 
receive you unto myself ; that where I am, there ye may 
be also." This is ground of great joy to Christians in all 
places, and under all circumstances, as it was to the 
troubled hearts of the disciples. 

Fourth.- — That he might ever live to be a faithful high 
priest, to make intercession for his people; to take the 
charge of their spiritual interests, and at last to bring them 
up to behold his own kingdom and glory ; and to unite 
them in one " general assembly and church of the first 
born in heaven." Then will he deliver up the kingdom to 
his Father, and reign with him and the Holy Ghost, and 
with angels and saints, world without end. 

"High on his holy seat, 

He bears the righteous sway ; 

His foes beneath his feet. 
Shall sink and die away ; 

Join all on earth, rejoice and sing 

Glory ascribe to glory's King, 



SECTION THIRD. 

Second Coming of Christ. 
1. In Section Second we followed Christ to the right 
hand of the Father. There he will remain as our advo- 
vocate and mediator, 8 ' until he return to judge all men at 
the last day." Every true Christian is looking forward to 
this event with peculiar delight ; and every sinner looks 
with fear and sorrow. All know that the second advent 
is certain; but when Christ will come to judge all men, is 
not known. Matt, xxiv, 36, "Of that day knoweth no 
man, no, not the angels of heaven, but my Father only." 
It is therefore but little less than presumption to attempt 
a calculation of how long Christ will remain in heaven 



SECOND COMING OF CHRIST. 



109 



before he will come "to judge all men at the last day/ 5 
It is sufficient for us to know from Acts i, 11, that "This 
same Jesus which is taken up from you into heaven, shall 
so come in like manner as ye have seen him go into 
heaven;" and from Chap, xvii, 31, "Because he hath 
appointed a day, in the which he will judge the world in 
righteousness by that man whom he hath ordained." 
This passage not only settles the certainty of the final 
judgment, but it establishes the uniform doctrine of the New 
Testament, that the world will be judged by Jesus Christ. 

%. It is true, however, that God the Father will be the 
judge as to original authority, power and right ; but ac- 
cording to the principles of government as it relates to the 
economy of redemption, the work of judging all men at 
the last day is transferred to the man Christ Jesus. John 
v, 22, " For the Father judgeth no man ; but hath com- 
mitted all judgment unto the Son. Verse 27, "And hath 
given him authority to execute judgment also, because he 
is the Son of man." The goodness and wisdom of God 
in this transfer of authority and power to the Son, is seen 
in the fact that Christ, as a man, knows from his own ex- 
perience, the sufferings, infirmities, and temptations, to 
which man's nature is exposed ; and can, therefore, be 
compassionate and merciful while he is just in his judg- 
ment. But the final judgment of this world is a part of 
Christ's work by an original agreement with the Father, 
in the covenant of redemption. The work of Christ, 
therefore, cannot be completed until after the secrets of all 
hearts have been made known, and every man judged ac- 
cording to the deeds done in the body ; " Then cometh 
the end, when he shall have delivered up the kingdom to 
God, even the Father." 1 Cor. xv. 24. 

3. But the second coming of Christ will be widely dif- 
ferent from his first coming. Then he came to be a " sin 



110 SECOND COMING- OF CHRIST. 

offering/ 3 meek and lowlv : but when he comes ao^ain, he 
will come " without sin unto salvation," arrayed in su- 
preme glory and majesty. He will descend on his great 
white throne, in the clouds of heaven, accompanied with 
ten thousand of his saints. In the presence of that glory 
and splendor of Godhead, the sun shall wax dim, and all 
light shah be swallowed up ; the bosom of the troubled 
air shall be filled with clouds and storm, strangely con- 
fused, while thunder clouds of fearful wrath are prepared 
to explode upon an astonished world. The trump of God 
will thunder through all the prison houses of the dead ; 
death, hell, and the sea shall deliver up their dead, and 
those who have never died shall be changed in a moment, 
and invested with bodies immortal. Then the face of 
the whole earth will be re-peopled ; the whole family of 
man with the first man at their head, shall stand, for the 
first time, all together on the earth. Then every eye shall 
see the Judge in the glory of his Father and of the holy 
angels; then 4 'his eyes shall be as a flame of fire, his 
countenance as the sun that shineth in his strength, and 

o 7 

his voice as the sound of mam' waters." Then will begin 
the wonders and horrors of the last scene, the day of 
darkness and of terror. Then the vast multitude of hu- 
man beings and devils will be divided into two classes, 
the first will have risen "to the resurrection of life," 
while the second will have risen " to the resurrection of 
damnation." The wicked shall be separated from the just, 
and assembled on the left hand of the Judge, as a public 
proof of God's wrath and indignation against them. The 
righteous shall be assembled on the right hand of the 
throne as a public proof of their innocence. Then the 
books shall be opened, and the dread scrutiny shall begin. 
Nothing shall be overlooked ; "the two mites,'*' "the cup 
of cold water, 1 ' the prison visit, the pious wish, shall be 



SECOND COMING OF CHRIST. 



Ill 



taken notice of, on the one hand ; while on the other, the 
omitted kindness, the idle word, the unchaste look, the 
thought of evil, the deed of darkness, the stubborn unbe- 
lief, shall all be brought into open court. Every man 
will be judged according to the moral quality of whatever 
he may have done, according to the strictest rules of jus- 
tice. Then will come the sentence ; trembling thousands 
hark ! it is the Lord that is about to speak, and though 
you would not listen to his voice on earth, now you must. 
To the righteous the Judge will then say, "Come ye 
blessed of my Father, inherit the kingdom prepared for 
you from the foundation of the world.' ' But, turning to 
the left hand, with the claims of inflexible justice, and the 
frowning majesty of infinite power, he will pronounce upon 
the wicked the awful sentence," Depart from me, ye cursed, 
into everlasting fire, prepared for the devil and his 
angels." 

4. " Then cometh the end," when the Judge will en- 
velop the earth in universal flames of fire, when the 
heavens will roll together their awful folds like a "parch- 
ment scroll/' and when " the heavens and the earth will 
flee away from the face of him that sitteth on the throne." 
From this scene of universal destruction and desolation, 
the Judge will turn away, with all his saints and angels, 
and will ascend up to the heaven of heavens, and forever 
sit down upon his throne to receive honor and glory, world 
without end. 

" Shout, all the people of the sky, 
And all the saints of the most High ; 
Our Lord, who now his right obtains, 
Forever and forever reigns." 

5. The second coming of Christ, and the transactions of 
the last day, will forever close up the business of this life, 



112 



SECOND COMING OF CHRIST. 



and the government of probationary beings. All the 
moral tenents of this world will be removed to a more 
fixed and permanent state of being. All will be esta- 
blished in their appropriate places ; some in the place of 
reward, in the joys and glories of eternal fruition in 
heaven ; and some in the sorrows and eternal agonies of 
the second death. The former will enter upon scenes of 
happiness, because they "washed their robes and made 
them white in the blood of the Lamb and the latter 
will be lost in the untold torments of the damned, because 
they were "enemies of God by wicked works." "Where- 
fore, beloved, seeing that ye look for such things, be 
diligent, that ye may be found of him in peace, without 
spot, and blameless." 2 Pet. iii, 14. 

" $Tow, only now, against fchat hour 

We may a place provide ; 
Beyond the grave, beyond the power 

Of hell, our spirits hide. 

Firm in the all-destroying shock, 

May view the final scene ; 
For lo ! the everlasting rock 

Is cleft to take us in." 



ARTICLE IV. 



OF THE HOLY GHOST. 

'* The Holy Ghost proceeding from the Father and the Son, is 
of one substance, majesty and glory with the Father and the Son, 
very and eternal God." 

SECTION FIRST. 
The Procession. 

1 . In the fourth century, the council of Constantinople, 
after agreeing that the Holy Spirit is a divine person, 
agreed also, that he proceeds from the Father ; and that 
he is in all respects equal with God. This was afterwards 
confirmed by the council of Ephesus as the true doctrine 
of the church. But in the ninth century, it began to 
be discussed among the Latins whether the Holy Ghost 
did not proceed from the Son as well as from the Father. 
It being decided that he did, this doctrine was inserted in 
the creed, and solemnly confirmed as a new doctrine. 
This was regarded by the Greeks as a direct heresy, and 
for this, as well as for some other reasons, the Greeks and 
Latins separated, the former holding that the Holy Spirit 
proceeds from the Father only, while the latter maintain 
that he proceeds from the Son as well as from the Father. 
The Article comes to us in its amended form, and affirms 
what is generally supposed to be the doctrine of the New 
Testament. 

2. It is established beyond controversy that the Holy 
Spirit proceeds from the Father, but as the word proces- 
sion is not used in connection with the Son, we must look 



114 



THE FRO CESSION. 



to other sources of proof that the Holy Spirit proceeds 
from the Son, than to the mere use of the term. In 
proof of his procession from the Father, we have Christ's 
words, in John xiv, 26, " But the comforter, which 
is the Holy Ghost, whom the Father will send in my 
name, he shall teach you all things. " Here the Holy 
Spirit is the subject of the Father's gift ; and in John 
xv, 26, it is said that this same Spirit is the gift of 
the Son. "But when the comforter is come, whom I will 
send unto you from the Father, even the Spirit of truth, 
which proceedeth from the Father, he will testify of me." 
Now the only just inference is, that the Holy Spirit has 
the same relation to the Son that he has to the Father, for 
it is expressly affirmed that he proceeds from God, and 
that Jesus Christ sent him to be the comforter. It clearly 
appears, therefore, that the Holy Ghost belongs equally 
to the Father and the Son, and that both have sent him 
into the world. These joint and distinctive personal acts 
of the Father and the Son go very far to establish the 
verity of the Article where it is so clearly stated that 8 * the 
Holy Ghost proceedeth from the Father and the Son." 

3. But it will not do to say as the Greek Church does, 
that the Holy Spirit proceeds from the Father through, or 
by the Son, if we consider the fact that Christ the Son " is 
the very and eternal God." Nor will it do to say that the 
Spirit does not proceed from the Son, because we do not 
comprehend his mode of existence in the Son. If this be 
an objection at ail, it bears equally against the procession 
of the Holy Spirit from the Father, for we know no more 
about this than we do about the mode of the Divine exis- 
tence, or the hypostatical union of the two natures in the 
Son of God. Not to go beyond what is written, on this 
doctrine, we may sum up the whole argument in these 
words ; as the Son is the second person in the Trinity by 



THE PERSONALITY OF THE HOLT GHOST. 115 

eternal generation, so the Holy Ghost is the third person 
by eternal procession from the Father and the Son, as 
from one divine essence. 



SECTION SECOND. 
The Personality of the Holy Ghost, 
1. This doctrine is not stated in so many words, in this 
Article, but it is so clearly implied that it cannot well be 
unnoticed. "We discuss this doctrine the more willingly be- 
cause very erroneous opinions are held by some with 
regard to the true character of the Holy Spirit. Thes6 
are of those who maintain that the Holy Ghost, or that 
which is called by this name, is a mere quality or attribute 
derived from God, which, when withheld, is of no avail. 
This person of the Godhead is distinguished by the old 
Saxon word Ghost, which signifies "spirit," and he is 
distinguished from all other spirits by the epithet " Holy." 
That the Holy Ghost is a real and distinct person in the 
Godhead, may be shown in several ways. Personal 
powers of understanding and will are ascribed to him. 
1 Cor. ii, 10, "For the Spirit searcheth all things, yea, 
the deep things of God ;" Chap, xii, 11, "But all these 
worketh that one and the self same Spirit, dividing to 
every man severally as he will." As a distinct person, he 
" searcheth all things, yea, the deep things of God," and 
thereby distinguishes the fact of his power to search and 
understand. And in the distribution of his benefits, he 
"divides to every man severally as he mil" He is joined 
to the other two divine persons, as the object of worship, 
and the source of spiritual blessings. Matt, xxviii, 19, 
"Baptize them in the name of the Father, and of the 
Son, and of the Holy Ghost;" 2 Cor. xiii, 14, "The 
grace of the Lord Jesus Christ, and the love of God, and 



116 THE PERSONALITY OF THE HOLY GHOST. 

the communion of the Holy Ghost, be with you all. 
Amen." Baptism is an act of Christian worship, and was 
commanded by Christ to be ascribed to the three persons 
in the Godhead ; and the Holy Ghost is included as one 
of these three persons. This clearly proves his distinct 
personality. That he is the source of spiritual blessing, 
and therefore a distinct person, associated with the Father 
and the Son, is clearly set forth by the Apostolic bene- 
diction. But personal offices of an intercessor belong to 
him, Bom. viii, 26, " Likewise the Spirit also helpeth our 
infirmities ; for we know not what we should pray for as 
we ought ; but the Spirit itself maketh intercession for 
us with groanings which cannot be uttered." Now, if the 
Spirit intercedes with God, it clearly follows that he is a 
distinct person from God the Father. But as a person he 
may be grieved, Eph. iv, 30, 4 -'And grieve not the Holy 
Spirit of God, whereby ye are sealed unto the day of re- 
demption." Join to these personal acts and qualities, the 
fact that he is the comforter, John xiv, 26, and that he 
witnesses with the spirits of Christians, Bom. viii, 16, 
and we have the most incontestible evidence of the per- 
sonality of the Holy Spirit. If the Holy Spirit were a 
mere quality or attribute of God, Christians would in- 
dulge an absurd practice by professing faith in a mere- 
quality, and that, too, associated with almighty and infi- 
nite beings. 

2. It clearly follows from what has been said that the 
Holy Spirit is a distinct person from the Father and the 
Son ; and that he differs from the Father in the fact that 
he is God's messenger for conviction, sanctification, and 
testimony to men ; and that he is the successor of the 
Son in his mission to the Church, and the world. 

" Eternal Spirit ! God of truth, 

Our contrite h^art^- in?pirp ; 



DIVINITY OF THE HOLY GHOST, 



117 



Kindle a flame of heavenly love — 
The pure celestial fire. 

'Tis thine to sooth the sorrowing, 
With guilt and fear oppressed ; 

'Tis thine to bid the dying live, 
And give the weary rest." 



SECTION THIRD. 
Divinity of the Holy Ghost. 

1. From the strong language of the Article, " very and 
eternal God/' we necessarily look for clear proof of this 
doctrine, in the Bible. The same course of argument, 
and the same proof texts that establish the Divinity of 
Christ, as clearly establish the Divinity of the Holy 
Ghost. That he is a distinct Divine person may be farther 
shown by his acts. Gen. i, 2, " The Spirit of God moved 
upon the face of the waters. Chap, vi, 3, "My Spirit 
shall not always strive with man." Acts x, 19, " Then 
the Spirit said to Peter." John xvi, 13, "He shall 
show you things to come." 2 Thess. ii, 13, " Through 
sanctifieation of the Spirit." Now to " move, " to " strive, " 
to " speak," to "show," to "sanctify," are not only perso- 
nal acts, but acts that cannot be predicated of the Holy 
Ghost, unless he be a divine person. 

But a person has a name, as God, the Son, but there is 
no name given to the third person, but such as are com- 
mon to the Father and the Son. Both are holy, and both 
are spirits. God is called the Father, and because Christ 
is said to have been "begotten," therefore he is the Son. 
God is called the Creator, as a term of work or office ; the 
Son is called the Redeemer, and this is a term of office ; 
and the Holy Spirit is called the Comforter, which is the 
term of his office Now the fact that the Holy Spirit has 



118 DIVESflTY OF THE HOLT GHOST. 

no distinct name, as the other two persons in the Trinity 
have, is not a sufficient argument to overcome the othei 
fact that he is a distinct person, nor to lessen our confi- 
dence in the doctrine of the Trinity, of the three Divine 
persons in the one essential Godhead. 

2. But the Holy Spirit is the "very and eternal God.'* 
It is evident that divine titles, divine attributes, divine ac- 
tions, divine worship are ascribed to the Holy Ghost. 
These are ascribed, in the Scriptures, to none but God ; 
but if it can be shown that these are ascribed, by the 
same Scriptures, to the Holy Ghost, then it must follow 
that the Holy Ghost is God. Names of God are applied 
to him. 2 Cor. iii, 17, " Now the Lord is that Spirit." In 
St. Luke's account of the conduct of Ananias and Sa- 
phira, in Acts v, 1-12, is clear evidence of the Divinity of 
the Holy Spirit, by being directly called God. " But 
Peter said, Ananias, why hath Satan filled thine heart to 
lie unto the Holy Ghost ? Thou hast not lied unto men, 
but unto God." But the attributes of God are ascribed 
to the Holy Ghost. These are such as can only be pre- 
dicated of a divine person, and such as are uniformly 
ascribed to God ; as eternity. This is proved by Heb. ix, 1 4, 
* 1 How much more shall the blood of Christ, who through 
the eternal Spirit offered himself without spot to God." 
Now as this is not St. Paul's usual theory of argumenta- 
tion to prove the Divine nature of Christ, we take it that 
he means to give us the true statement of the character 
of the Holy Ghost. If so, then he proves the eternity of 
the Holy Spirit, and therefore the Holy Spirit is a Divine 
person. But more ; the Holy Ghost is said to be omni- 
present, Ps. cxxxix, 7, " Whither shall I go from thy 
Spirit? or whither shall I flee from thy presence ?" In the 
following verses, David answers the foregoing questions, 
by referring to the most extreme parts of God's dominion. 



DIVINITY OF THE HOLY GHOST. 119 

If he were "in heaven," " in hell/' in the "uttermost 
parts of the sea;" in all these places he would find the 
Holy Spirit. Now none but God can be present in all 
places. But the above, and other passages prove that the 
Holy Spirit is present everywhere, therefore the Holy 
Spirit is the "very and eternal God." The Holy Spirit 
is said to be omniscient; 1 Cor, ii, 10, " The Spirit 
searcheth all things, yea, the deep things of God," and, 
verse 11, "Even so the things of God knoweth no man. 
but the Spirit of God." These two passages prove, that 
as God knoweth all things, so the Spirit knoweth all 
things, and is, therefore, a divine person. But the actions 
of God are ascribed to the Holy Spirit. Job xxxiii, 4, 
" The Spirit of God hath made me." Now it is certain 
that the Scriptures speak of no other Creator but God ; 
but Job says the Spirit made him ; and this is nowhere 
contradicted, therefore we may clearly infer that the Holy 
Ghost is God the Creator. When the Scriptures assign 
the reason why " men of old " described so very minutely 
the events of future time, they say in 2 Pet. i, 21, that, 
" Holy men of God spoke as they were moved by the 
Holy Ghost." And whenever, and wherever the work of 
regeneration, and sanctification is spoken of in the Scrip- 
tures, it is uniformly ascribed to the Holy Ghost. Now, 
as this work can be performed by none but God, and as 
it is always ascribed to the Holy Spirit, we must con- 
clude one of two things ; either that the Holy Ghost is 
the "very and eternal God; or, that the Scriptures are 
without meaning. 

3. But divine worship is ascribed to the Holy Spirit, in 
connection with the Father and the Son. His equality 
and dignity are described and declared by his association 
with the Father and the Son in the solemn services of re- 
ligion. These are performed by his authority, as well as 



120 



DIVINITY OF THE HOLY GHOST. 



by theirs, and believers are dedicated as expressly to his 
service, as to the service of the other persons in the 
Trinity. An example of this is found in the solemn or- 
dinance of baptism. In this ordinance the candidate per- 
forms an act of worship instituted of God. In this act he 
either implies or declares his faith in the three persons of 
one Godhead, to each of whom he consecrates himself for 
life and eternity . But the apostolic benediction is another 
record of worship, being given to the Holy Ghost. Now if 
prayer is made according to God's "Word, in this concluding 
ceremony of public worship, then every minister is divinely 
authorized to say, 2 Cor. xiii, 14, " The grace of the 
Lord Jesus Christ, and the love of God, and the commu- 
nion of the Holy Ghost, be with you all, Amen." It 
follows, then, that we make prayer to the Holy Ghost, 
who is declared to be " of one substance, majesty, and 
glory, with the Father and the Son, very and eternal 
God." To this the early Christians most heartily sub- 
scribed. The following is the testimony of Basil, of Cce- 
sarea, in Cappadocia, in A. D., 370. "Seeing what is 
common to the Father and Son, is common also to the 
Spirit ; seeing by the same things that God the Father 
and the Son are characterized and described in Scrip- 
ture, by the same things is the Holy Ghost characterized 
and described ; it is hence gathered that the Spirit is of 
the same deity with the Father." Basil adv. Eunum. St. 
Augustine, in 410, says, " For so the Father is God, and 
the Son God, and the Holy Ghost God, and altogether 
one God ; and yet it is not in vain that in this Trinity 
none of them is called the Word of God but the Son, 
nor the gift of God but the Holy Ghost." Oxford Ed. 
Vol. l f . p. 249. 

4. From this Divine person the Christian derives all his 
moral good, for he is the sum of all the spiritual blessings 



DIVINITY OF THE HOLY GHOST. 121 

introduced into this world by the mediation of Christ. He 
regenerates the soul ; he witnesses with the spirit of the 
believer that he is justified and adopted into the family of 
God ; he conducts the inner spiritual life in the progress 
of all its higher developements ; makes the Christian " all 
glorious within and will finally bring him, blood washed, 
to the Lamb of God in the midst of the throne, wkere he 
may forever. 

" Praise Father, Son and Holy Ghost/' 



ARTICLE V. 



THE SUFFICIENCY OF THE HOLY SCRIP- 
TURES FOR SALVATION. 

" The Holy Scriptures contain all things necessary to salvation; 
so that whatsoever is not read therein, nor may be proved thereby, 
is not to be required of any man, that it should be believed as an 
article of faith, or be thought requsite or necessary to salvation. 
In the name of the Holy Scripture, we do understand those 
canonical books of the Old and New Testament, of whose au- 
thority was never any doubt in the Church. 

The Names of the Canonical Books. 



Genesis, 

Exodus, 

Leviticus, 

Numbers, 

Deuteronomy, 

Joshua, 

Judges, 

Ruth, 

The First Book of Samuel, 
The Second Book of Samuel 
The First Book of Kin^s, 
The Second Book of Kings, 



The First Book of Chronicles, 
The Second Book of Chronicles, 
The Book of Ezra, 
The Book of Nehetniah, 
The Book of Esther 
The Book of Job, 
The Psalms, 
The Proverbs, 

Ecclesiastes, or the Preacher, 
Cantica, or Songs of Solomon, 
Four Prophets the greater, 
Twelve Prophets the less. 



All the books of the New Testament, as they are commonly re- 
ceived, we do receive and account canonical." 

SECTION FIRST. 
The Sufficiency of the Scriptures. 
1. This Article asserts first, that " The Holy Scriptures 
contain all things* necessary to salvation. It declares 
what these Scriptures are, a revelation from God; and 
that nothing that is not either found in them, or may be 
proved by them, is "to be required of any man n " as an 
article of faith." By the term Scriptures, we are to un- 
derstand all those books which are acknowledged to be of 

J22 



THE SUFFICIENCY OF THE SCRIPTURES. 123 

Divine authority, and which are embraced in the list of 
this Article of Religion. Among the several great objects 
of this book is the salvation of man from sin. To accom- 
plish this, it professes to contain all the necessary infor- 
mation, and articles of belief that man needs. All Pro- 
testant Christians have cordially received it as it is, and 
have tested its power in directing the soul into the clear 
knowledge of salvation in Christ Jesus. The authority 
upon which Protestant Christians believe that the " Scrip- 
tures contain all things necessary to salvation," shall now 
be produced. In the preceding four Articles the founda- 
tion of religion is laid in belief in "one living and true 
God ;" the Divinity, Death, Resurrection and Ascension 
of Jesus Christ, together with the Divinity of the Holy 
Ghost, and the Christian Doctrine of the Trinity. The 
question now is, what is the rule of that faith? The Holy 
Scriptures only. In giving this answer, we do it with the 
full knowledge that Romanists claim something more ; 
they claim that the Catholic and pure rule of faith is, the 
Bible, the Apocrypha, Oral and Written Tradition. But 
as this Article is purely Protestant, and was composed for 
the purpose of refuting this Romish error, we must find 
its proof in what is believed to be the pure word of God, 
as contained in King James's translation of the Bible. 

2. That the Holy Scriptures do contain all that is ne- 
cessary for the salvation of man, appears in the one pro- 
minent fact that there is no indication of any deficiency in 
them in regard to whatever mankind is to believe or prac- 
tice. When we read the Old Testament we find, it is true, 
that something is needed and looked for ; because it every- 
where testifies, both by its ritual and prophets, that 
another dispensation was to follow. But when we read 
the New Testament, in its numerous references to the Old, 
the evidence is conclusive that the canon is complete, and 



124 THE SUFFICIENCY OF THE SCRIPTURES. 

that it contains all that is necessary for faith and redemp- 
tion. Moses, who is the chief representative of the 
Hebrew Scriptures, foretold that a prophet should rise 
after him, and commanded the people to hear him with all 
confidence in the purity and object of his mission. But 
when that prophet did come he gave no intimation, as 
Moses did, that another should follow him. God has 
"spoken by his Son in the last days," and his revelation 
completes the rule of faith, and is consequently final. All 
that is necessary for man to know in order to true religion, 
is revealed in the Holy Scriptures. John xx, 31, "But 
these are written, that ye might believe that Jesus is the 
Christ, the Son of God ; and that believing ye might have 
life through his name." 

3. But to come to the question of the sufficiency of the 
Scriptures alone for salvation, at once, we may recite some 
plain texts that will settle the affirmation of the Article 
beyond the possibility of doubt. Ps. xix, 7, " The law 
of the Lord is perfect, converting the soul ; the testimony 
of the Lord is sure, making wise the simple." Now the 
terms "law" and "testimony" mean the same thing, the 
Scriptures ; and it is affirmed of these that they are 6 'per- 
fect, 99 The proof of this is seen in what they accomplish ; 
they "convert the soul" they "make zvise the simple." 
These effects of the perfect " Law of the Lord " are essen- 
tial states of the soul in order to eternal life. But neither 
oral or written tradition are named here, or elsewhere, as 
helps to the word of God in the production of a converted 
soul. That the Scriptures are sufficient for salvation, we 
have the proof of Christ's own word ; John v, 39, 
"Search the Scriptures, for in them ye think ye 
have eternal life; and they are they which testify of me." 
This passage acknowledges the Jewish belief in the suffi- 
ciency of their Scriptures for eternal life ; and it contains 



THE SUFFICIENCY OF THE SCRIPTURES, 125 

an unrestricted command to " Search the Scriptures," 
The reasons for this command are, first, eternal life is offered 
by them ; and second, they testify of Christ who is the 
author of eternal life. Now what is eternal life but a re- 
lease from sin and its final punishment ? This is offered 
by the Holy Scriptures through faith in Christ, and hence 
their sufficiency for salvation. But St. Paul gives still 
clearer proof of this subject, in 2 Tim. iii, 15, " From a 
child thou hast known the Holy Scriptures, which are able 
to make thee wise unto salvation, through faith which is in 
Christ Jesus" The Apostle evidently refers to the same 
Scriptures that Christ did, in the above passage from 
John, — the Jewish Scriptures; and these it is said, are 
able to make wise unto salvation, because they lead to 
faith in Jesus Christ. And honorable mention is made of 
Timothy as an example of salvation in Christ through faith 
in these Scriptures. This is the use of the Bible, and 
faith in Christ through it is the reason why men are saved. 
The Scriptures, unencumbered with the traditions of men, 
testify of Christ; and belief in this testimony, and not in 
tradition, makes wise men unto salvation. But in verse 
16, it is said, "All Scripture is given by inspiration of 
God, and is profitable for doctrine, for reproof for correc- 
tion, for instruction in righteousness." Here it is affirmed 
that the Scriptures are "profitable for doctrine, 1 ' because 
they alone teach the principles of religion, and point 
directly to Christ, who is the author of eternal salvation. 
"For reproof;" they convince men of sin, and condemn 
their folly. " For correction ;" they restore man to moral 
order by correcting his errors, and false views of himself, 
and of his relations to the moral government of God. 
" For instruction in righteousness ;" they lead into right 
feeling and right doing ; and this is the righteousness with 
which the Scriptures clothe every pious follower of Christ. 



126 THE SUFFICIENCY OF THE SCRIPTURES. 

And thus it is, " That the man of God may be made per- 
fect, thoroughly furnished unto all good works." Rom. 
xv. 4, "Whatsoever things were written afore time, were 
written for our learning, that we, through patience and 
comfort of the Scriptures, might have hope." Is it not 
strange, that if tradition is so important as Romanists 
would have it, that it is so entirely overlooked by New 
Testament writers ? And is it not equally strange, that 
if the Scriptures are not a sufficient and complete rule of 
faith and practice, without the additional fixture of tradi- 
tion, that still men are saved by their truths, and led into 
the full Lberty of the sons of God ? The competency of 
the Bible alone for the salvation of man, is also taught 
by St. Jsmes, James i, 21, "And receive the ingrafted 
word, which is able to save your souls. " Not the tradi- 
tions of men, for these "make void the law," but the 
word of God ; for it, and it alone, " is able to save your 
souls." This establishes most clearly the truth of our 
Article. 

4. But the form of phraseology changes when the 
gospel message is referred to. Hence it is said in 1 Cor. 
xv } 2, " Ye are saved by the gospel." JSTow the gospel 
is the word of God, by or through Jesus Christ. To it 
is attributed the work of leading men out of their sins to 
a hearty reception of Christ Jesus. St. Paul proves this 
in Bom. 1, 16, "For I am not ashamed of the gospel of 
Christ, for it is the power of God unto salvation, unto every 
one that believeth." From all these passages two things 
are easily learned ; First, All things necessary to salva- 
tion are clearly revealed in the Bible, and tradition is 
never appealed to either by Christ or his Apostles, as in 
any way useful to the support of the HjIv Writing, or to 
their influence in converting the soul. Second, All that is 
necessary to salvation is not only clearly and fully stated, 



THE SUFFICIENCY OF THE SCRIPTURES. 127 

but easy to be understood. Its language is, "Repent," 
"Believe," "Pray," "Rejoice," "Hope," and to each 
of these words it furnishes a simple definition ; and these 
definitions furnish the light by which the truths they de- 
find are made visible. 

JSTow, if the Scriptures which existed in the time of 
Christ and his Apostles were "able to make wise unto 
salvation/' to "convert the soul," " to save," how much 
more are they able to accomplish this work by what has 
been added since ? Here we are able to meet any Ro- 
manist with an argument drawn directly from the word 
of God, that must forever upset their vain boast and con- 
fidence in their traditions of men. Add to this the fact 
that there is an advantage for studying and understand- 
ing the Bible that belongs to no other book whose author 
is not within the range of personal access. This can 
never belong to tradition. The advantage is, that we 
may daily and hourly consult the author of the Bible as to 
its true meaning. We may pray to him according to 
the rules of prayer laid down in his Holy Word, and he 
will hear us, and assist us in the interpretation of diffi- 
cult passages. We are authorized and encouraged to do 
this by St. James, in these words, "If any man lack 
wisdom, let him ask of God, that giveth to all men 
liberally, and upbraideth not, and it shall be given him." 

5. All that we have said in proof of the sufficiency of the 
Scriptures for the salvation of sinners, goes upon the hypo- 
thesis that all men who have the Bible may read it, and 
thereby be made "wise unto salvation." This we suppose to 
be the fact, inasmuch as we suppose the command, "search 
the Scriptures" brings all men under obligations to per- 
form this duty. But Romanists oppose the private reading 
of the Scriptures, as a sin against the church, against the 
fathers, against tradition, and against the apostles. And 



128 THE SUFFICIENCY OF THE SCRIPTURES, 

with an air of triumph they quote 2 Pet. i, 20, " No pro- 
phecy of the Scripture is of any private interpret ation." 
Now, although they care very little about the Bible when 
they talk about purgatory, the five sacraments, extreme 
unction, and prayer to images and saints, yet they cling 
with rare tenacity to passages that seem to favor their pe- 
culiar cause. But let us see how much they gain by this 
passage from the supposed head of the church. He says, 
" no prophecy of the Scripture is of any private interpreta- 
tion, " but he says not a word about the historical, the 
hortatory, or the didactic. He does not use the word no 
Scripture, but "no prophecy of the Scriptures. Now, if 
Romanists have all they contend for, they have but a 
small portion of the Bible, while Protestants have all the 
balance, subject to their own private interpretation. 

But we are not sure that St. Peter even prohibits the 
private interpretation of prophecy properly understood, 
for he calls it the "more sure word," and " the light that 
shineth in a dark place/' and exhorts us to "take heed" 
to this "more sure word of prophecy." But if St. Peter 
prohibits the private interpretation of prophecy, not even 
a Romanist has a right to exercise his private judgment, 
much less to apply it to the private judgment of others. 
Now there is no consistency in Romanists, for they attempt 
to interpret that very portion of God's word which says 
that "no prophecy of the Scripture is of any private in- 
terpretation.' ' One thing, however, is sure, and not very 
private either ; and that is this ; manv of the prophecies 
are very distinct as to the true nature, the corrupting ten- 
dency, and the final overthrow of Romanism, as the "man 
of sin," and the enemy of God and pure religion. 

6. That "the Scriptures contain all things necessary to 
salvation" must be true, or they clearly contradict them- 
selves. This no Protestant Christian, nor well informed 



THE SUFFICIENCY OF THE SCRIPTURES. 129 



Romanist will allow. If they do not contradict themselves, 
and if we understand the meaning of plain texts, words, 
and the intention of God in the gift of the Bible, then it 
is clear that the Holy Scriptures contain whatever man 
may need, under any possible circumstance, to make him 
wise unto salvation. For, as Irenceus says, " The Scrip- 
tures are indeed complete." What is here said of the 
Bible, as to its completeness, and as to its sufficiency as a 
guide to salvation, unassisted by the tradition of the 
fathers, either oral or written, can be predicated of no 
other book in the world. The Mohammedan claims very 
much for the Koran ; and the Brahman claims as much for 
the Shaster, while the Romanist is loud in his praises of 
the church, tradition, the regenerating power of the Sa- 
craments ; but altogether, and in their greatest power, 
they have not, and cannot, obtain the character that is 
justly ascribed to the Bible. The power and sufficiency 
of this Book is from God, and is attested by Christ and 
the Holy Ghost. 

7. The Bible as it is, and its friends, have nothing to 
fear, though the powers of Infidelity and Romanism, with 
the puny attempts of some bigoted though sinking sects 
at a " new version," may all be its enemies. It is the 
Book of God, completed by himself, and committed to the 
Church for the benefit of the world, with this solemn 
charge; "Here stand," "And the gates of hell shall 
not prevail against thee." And while it serves the 
Church as her foundation and frontier fortress, it is like- 
wise her true prophet of hope. The chorus of all its 
songs is of time and glory to come, and its constant ad- 
dress to the church is, "Arise and shine." It lies before 
us, an open volume, courting investigation, and furnishing 
the light by which the investigation may be successfully 
prosecuted. It commends itself to the understanding of 



130 



THE BIBLE — TH^ ONLY RULE OF FAITH. 



all men, by enlightening the conscience, by improving the 
heart, by regulating society, and by leading the true be- 
liever from "glory to glory/' until his soul ascends the 
highest mount of spiritual vision, from whose summit he 
may behold, " with open face/' the glory of God as it 
shines in the face of Jesus Christ. 

" How precious is the book divine, 

By inspiration given ; 
Bright as a lamp its doctrines shine, 

To guide our souls to heaven/' 



SECTION SECOND. 
The Bible, — the only Rule of Faith. 
1. If "the Holy Scriptures " contain all that is neces- 
sary to salvation, it follows that " whatsoever is not read 
therein, nor may be proved thereby, is not to be required of 
any man, that it should be believed as an article of faith, or 
be thought requisite or necessary to salvation." This part of 
our Article teaches, that the Bible is to be appealed to in 
the final settlement of all questions of faith and practice. 
From this there can be no appeal to any other book, for 
this is the highest authority on earth, or in the Church, to 
which men may have personal access. The Bible is, 
therefore, the only Bute of Faith. It was so regarded by 
the Primitive Church. St. Cyril says, " That which the 
Holy Scripture hath not said, how can we receive it, and 
put it into the catalogue of those things that be true." 
This was said in A. D. 415, and 200 years before this, or 
in A. D. 215, Tertidlian of Carthage says, " If it be not 
written, let him fear that woe that is appointed to those 
that put anything to, or take anything from the word of 
God." The woe here referred to is in Rev. xxii, 18, 19, 
" For I testify unto every man that heareth the words of 



THE BIBLE — THE CXNLY RULE OF FAITH. 131 

the prophecy of this book. If any man shall add unto 
these things, God shall add unto him the plagues that are 
written in this book ; and if any man shall take away 
from the words of the prophecy of this book, God shall 
take away his part out of the book of life, and out of the 
holy city, and from the things which are written in this 
book." 

2. But not in the least intimidated by this woe, the 
Romish Church affirms that the Scriptures only are not a 
sufficient rule of faith. Hence Dr. Milner says, the Ro- 
man Catholic rule of faith is " Scripture and Tradition, 
and these propounded and explained by the Catholic 
Church." But where shall we find this joint rule of 
faith ? In about one hundred and thirty-five folio volumes, 
"made up of the following works ; the Bulls of Popes are 
at least eight volumes folio ; the Decretals ten volumes 
folio ; the Acts of Councils thirty-one volumes folio ; the 
Acts Sanctum, or Doings of the Saints, are in fifty -one 
volumes folio ; add to these at least thirty-five volumes 
folio of Greek and Latin Fathers, in which is to be found 
that part of the rule called the unanimous consent ; add to 
the3e one hnndred and thirty-five volumes folio of unread 
and unexamined materials, the unlimited mass of unwritten 
traditions which floated from the commencement of the 
Christian era to the present time, in oral communication, 
or, in other words, by mere hearsay transmission ; all 
these cumberous additions made to the Holy Scriptures 
constitute the Roman Catholic rule." Elliott on Rom. 
In April, A. D. 1546, the Fourth Session of the Council 
of Trent, decreed that tradition, both written and un- 
written, are of equal authority with the Bible, and that 
the person denying this shall be accursed. JNTow who does 
not see, that, if this is a part of the rule of faith, but few 
can have any faith at all, and still fewer can be saved. 



132 THE BIBLE— THE ONLY RULE OF FAITH. 

It would require a life time to learn what to be- 
lieve, from such an endless and complicated rule of 
faith as Popeiy presents. Surely Eomanism is a hard 
religion in whatever light its gross absurdities may be 
considered. 

3. The whole machinery of Romanism is artfully con- 
structed of materials from Judaism, Paganism, and 
corrupted Christianity. So much so that it manages 
to keep the Bible from the people, and to satisfy them, 
somewhat, that it does not contain the whole of God's 
will concerning men, and is, consequently, not a sufficient 
rule of faith. But it is no difficult matter to see why the 
Apocrypha and tradition are so tenaciously and zealously 
maintained as a part of the rule of faith. The Bible pro- 
per condemns Romanism as an absurd machination of 
Satan, and as the enemy of true religion. But to make 
a show of truth they still retain the Bible, while at the 
same time they resort to the traditions of the Church for 
proof of their many idolatrous customs. From these 
sources they derive proofs of five sacraments ; the invo- 
cation of saints, the worship of images, crosses, and 
relics, the bodily presence of Christ in the holy eucharist, 
purgatory, prayers for the dead, &c. But we are not 
much surprised at these errors, for they are the legitimate 
results of a long, a wicked, a studied and habitual departure 
from simple truth. Like a vessel on the ocean, without sail 
or rudder, so is that man in the world of morals who is 
without the unerring guide of God's Word. Cut a man off 
from the influence and controlling power of this, and there 
is no telling what will be his absurdities, and where he 
will end. Romanism has pursued this course for centu- 
ries, accumulating, meanwhile, one monster of absurdity 
after another, and what she will be before her cup of 
iniquity is full, no uninspired man can tell. 



THE BIBLE— THE ONLY RULE OF FAITH. 133 

4. It is worthy of remark in this place, in further vin- 
dication of the doctrine of this Article, that the Apocry- 
phal books are in no instance referred to in either the Old 
or New Testament, in proof of any fact, or as composing 
any part of the rule of faith. And when tradition is re- 
ferred to, it is always in terms of condemnation, as in Mark 
vii, 13, " Making the word of God of none effect through 
your tradition." Now one of two things is certain, either 
first, that the Bible as it is, and as it was commended to 
the world by its divine Author, is a complete rule of faith, 
independent of all other writings or traditions ; or second, 
that the whole Protestant world is deceived by the high 
pretensions of the Bible itself, and is, consequently, in the 
utmost danger of irrecoverable ruin. If we have any cor- 
rect notion of vice and virtue, as comparative results of 
Romanism and Protestantism, as well as the claims of the 
Holy Scriptures, the Protestant world is correct, the Bible 
is a perfect rule of faith, and Romanism is in the deepest 
and most defiling error. The Bible is manifestly suffi- 
cient to inform us what the rule of faith is, and what the 
faith is of which it is the rule. It is also sufficient to 
teach us what is heresy, for heresy is nothing but a mani- 
fest deviation from, and opposition to, the faith " once 
delivered to the saints." 

5. But, however much Protestants may oppose the 
Apocrypha and tradition, as parts of the rule of faith, yet 
they offer no reason why such books as cast light upon the 
Bible should be rejected ; on the other hand, they en- 
courage, by their right to read the Scriptures, by their 
untrammelled press, and their devotion to religious books, 
the writing, and the free circulation of such books, pamph- 
lets, tracts, and religious newspapers, as may tend to 
edify the people. Meanwhile, they require no man to 
" believe as an article of faith," anything that is not read 



134 THE BIBLE THE ONLY RULE OF FAITH. 

in, nor may be proved by, the Scriptures. ISTor do Pro- 
testant Christians find any reason in the Bible why they 
should not compose such Articles of Religion as may be 
clearly proved by the word of God, and subscribe to these 
as summaries of Christian doctrine, and as symbols of 
Christian faith. 

But Romanism fears all these results of the free use of 
the Scriptures as the Christian rule of faith, and it fears 
the power of an educated people, as its uniform policy 
clearly shows. She is apt in addressing the senses with 
a gorgeous ritual, and the baser passions of man's nature 
by her indulgences ; while Protestantism, with her un- 
encumbered Bible, and her simple and pure ritual, ad- 
dresses the heart, and the higher life of the people. She 
rejects the thousand tongued jargon of tradition, the infal- 
libility of human judgment and human councils, and 
teaches the Bible as the only rule of faith, with the uni- 
form standard principle, "that whatsoever is not read 
therein, nor may be proved thereby, is not to be required 
of any man, that it should be believed as an article of 
faith, or be thought requisite or necessary to salvation. " 

" This lamp through all the tedious night 

Of life, shall guide our way 
Till we behold the clearer light, 

Of an eternal day." 



SECTION THIRD. 
Divine Authority of the Bible, 
1. This last branch of our Article refers to the confi- 
dence of the Church in the Canon of the Old and New 
Testament, as well as to her confidence in their Divine au- 
thority. " In the name of the Holy Scripture, we do 
understand those Canonical books of the Old and New 



DIVINE AUTHORITY OF THE BIBLE. 135 

Testament, of whose authority was never any doubt in 
the Church." The Canon of the Old Testament was un- 
doubtedly prepared by Ezra, after the return of the Jews 
from the Babylonish captivity. In this work he was no 
doubt assisted by many learned Jews. The Jews all 
agree that this canon is correct, and it was not objected to by 
Christ nor the Primitive Church. On the other hand, we 
have catalogues of the books of the Old Testament, from 
men of the highest standing in the Primitive Church, as 
Eusebius, Origen, Cyril, Augustine, and Jerome. The 
canon of the New Testament was prepared and arranged 
by Origen, who lived about one hundred years after the 
death of St. John. His enumeration includes all the 
books of the present canon, except the Epistles of James 
and Jude. These were omitted by mistake, for in other 
parts of Origen' s writing, they are referred to as genuine 
and legitimate parts of the regular canon. Eusebius, who 
lived about one hundred years after Origen, enumerated 
every book which we now have in the canon, and no 
others, from which we derive the belief that the canon is 
complete. At the Council of Laodicea, in the fourth cen- 
tury, the canon of the Old and ISTew Testament was received 
and settled just as we have it, except the book of Revela- 
tion, which was omitted. Why this was omitted is not certain, 
2. The Scriptures are called holy, because of the 
doctrines which they teach ; and they are termed canonical, 
because, when their number and Divine authority were 
determined, their names were inserted in ecclesiastical 
canons, to distinguish them from other books, which, being 
of no authority, were kept out of sight, and therefore 
styled Apocryphal. These Scriptures are from God, as I 
shall now proceed to show. 2 Tim. hi, 16, "All Scripture 
is given by inspiration of God." The term inspiration 
means the supernatural influence of God's Spirit upon the 



136 DIVINE AUTHORITY OF THE BIBLE. 

mind of an intelligent creature, whereby he is elevated to 
a degree of knowledge to which he could not have at- 
tained in a natural way. Hence we have the definition 
of St. Peter, 2 Pet. i, 21, 6 6 For the prophecy came not 
in old time by the will of man ; but holy men of God 
spake as they were moved by the Holy Ghost." Now it is 
more than probable that the Spirit of God moved holy men 
to speak of things of which they had no distinct know- 
ledge, though they were speaking of them. Hence they 
* 6 inquired diligently," they " searched diligently," as to 
"what manner of time the Spirit of God which was in 
them did signify." But the Scriptures are of Divine au= 
thority, and have come to us without any mutilation or 
corruption. This we prove by adducing the fact that the 
Jews and Samaritans regarded each other with feelings of 
hatred and jealousy. When this fact is examined, it will 
go very far to establish the genuineness of, at least, the 
Old Testament. The hatred of these two classes of per- 
sons towards each other, proved to be a safeguard to the 
Jewish Scriptures, for both had the same, agreeing in all 
material points with each other, and both these parties 
claimed to be true people of God. The Jews watched 
carefully the state of the Samaritan text, and the Samari- 
tans watched with equal care, the state of the Jewish text, 
so that neither one nor the other could alter or amend 
without being detected. But if the Jews or Samaritans 
would alter any part of the original text, it is but rea- 
sonable to suppose they would fix upon those parts which 
recorded their own sins and downfall. But this was never 
done, and it goes very far to show the great fidelity with 
which they preserved their sacred books, and the confi- 
dence they had in their Divine origin. 

3. During the time of Christ's stay on earth, he often 
referred to the Scriptures, and as often reproved the Jews 



PIVINE AUTHORITY OF THE BIBLE. 



137 



for their great ignorance of them ; but he never alluded 
to the least defect in their preservation. Now it is not 
possible for the great Author of these writings to acknow- 
ledge a spurious or mutilated book in the place of what 
he had inspired " holy men of God to write.' 5 The Old 
Testament was, therefore, in a state of perfect and uncor- 
rupted preservation in the time of Christ. Since the 
time of Christ, the Old Testament has been in the hands 
of Jews and Gentiles, who are as much opposed to each 
other as were the Jews and Samaritans. These watch each 
other with great care and jealousy, so that it were impos- 
sible for either to make any change in the holy writings 
without being detected and exposed. Therefore we must 
conclude that we have the pure Old Testament Scriptures. 

4. But there is just as clear evidence that we possess 
the New Testament in a perfect state. Ever since the 
beginning of the Christian era, there have been various 
sects of Christians, all claiming to be correct in their theory 
of religion, and each condemning all the others. These, 
like the Jews and Samaritans, have watched each other 
with great jealousy, lest, in the translation of any por- 
tion of the New Testament, or in the translation of the 
whole, one should get the advantage of the other. This 
we see very plainly at the present time. This fact, to- 
gether with the fact that Romanists watch over every 
Protestant sect with rigid keenness, is clear evidence that 
we have the New Testament in its original perfection, 
Now, if we add to this the other external evidences of the 
truth and Divine origin of the Bible, such as the evidence 
of miracle and the evidence of prophecy, we have an 
array of proof that the infidel has never been able to re- 
sist, and that continues a witness to the truth of the 
Scriptures in every prophecy that is fulfilled. Hence 
the Churchy has never doubted the authority and 



138 DIVINE AUTHORITY OF THE BIBLE. 

completeness of her sacred writings ; nor is she disposed 
to doubt now, inasmuch as she is a daily witness to the 
effects that are produced among men, by the circulation 
and careful reading of this book. Her confidence in its 
power is constantly increasing. 

5. But the Bible contains evidence in itself that it is the 
production of a mind superior to the most refined and en- 
larged human mind. It is true that most of its style is 
simple, and that much of its imagery is drawn from the 
simplest things of nature; but its thought, its precepts, 
its morality, its conception, the effects that it produces 
on the heart, and the hope of endless felicity that it creates 
in the soul, all correspond to the belief that it is from God. 
Hence every believer is a competent witness in himself to 
prove the Divine origin of the Bible. It teaches that he 
is a sinner against God, and the inward consciousness 
attests the truth. It offers pardon to him on given con- 
ditions, and when the conditions are complied with, the 
thing promised is obtained, and the inward testimony of 
peace witnesses the truth of the holy Record. Even the 
infidel, if he were honest with himself, must confess that, 
amid his efforts to get rid of the truth, a lingering doubt 
steals over the soul, that, after all, the Bible may be true. 
I have but touched a very few of the evidences of the Divine 
origin of the Bible ; and in as popular a manner as I am 
capable of, so that the reason might be arrived at which 
induced the framers of this Article to say that, " In T V 
name of the Holy Scripture, we do understand those ca- 
nonical books of the Old and New Testament, of whose 
authority was never any doubt in the Church." 

" How precious is the book divine, 

By inspiration given j 
Bright as a lamp its doctrines shine, 

To gpiide our sou"N to heaven, 



DIVINE AUTHORITY OF THE BIBLE. 

It sweetly cheers our drooping hearts, 
In this dark vale of tears ; 

And life, and light, and joy imparts, 
And banishes our fears 



ARTICLE VI. 

OF THE OLD TESTAMENT. 

" The Old Testament is not contrary to the New ; for both in the 
Old and New Testament, everlasting life is offered to mankind by 
Christ, who is the only Mediator between God and man, being both 
God and man. Wherefore they are not to be heard who feign that 
the old fathers did look only for transitory promises. Although 
the law given from God by Moses, as touching ceremon es and 
rites, doth not bind Christians ; nor ought the civil precepts 
thereof of necessity be received, in any commonwealth ; yet, not- 
withstanding, no Christian whatsoever is free from the obedience 
of the commandments commonly called moral/' 

SECTION FIRST. 
Unity of the Old and New Testament. 
1. " The Old Testament is not contrary to the New." 
We may readily see the truth of this if we consider tlie 
fact, that the same great principles of religion that were 
revealed and practiced in the several dispensations of the 
Old Testament Church, are the same that are laid down 
as rules of faith and Christian practice in the New Testa- 
ment Church. The Bible is but one book ; it is the work 
of but one author, and has but one common object ; though 
different men, and at different times and in different places, 
were employed in its composition. These men were under 
the inspiration of but one God, who is perfect in his 
knowledge of the past, the present, and the future, and 
therefore cannot, in any degree, contradict himself. It 
follows, then, that the unity of the Old and 'New Testa- 
ment, finds its strongest proof in the fact that but one 
mind suggested and superintended the entire work of re- 
velation. And what gives still more weight to the argu- 

340 



UNITY OF THE OLD AND NEW TESTAMENT. 141 

ment is, the fact that revelations were made at distant 
intervals, through the long period of sixteen hundred 
years ; and to men of very different habits of thought, 
and in very different and distant places. The distant 
locations of these inspired men, and the different periods 
in which they lived, made it impossible for anything like 
confederacy, or collusion, in the composition of the Scrip- 
tures ; and yet, the different parts of these writings, com- 
municated to the world through these men, perfectly 
agree with, and fully support each other. This is pre- 
eminently true of the Doctrines of the Bible ; and it is 
equally true that the same essential agreement and depen- 
dency obtains among the practical precepts of the Holy 
Writings. 

2. But to see the unity of the Scriptures more fully, 
we may examine the religion of the patriarchs, and ascer- 
tain whether it did not contain the rudiments and princi- 
ples of a religion, that was more fully unfolded in subse- 
quent ages and dispensations. The period of patriarchal 
theology included about two thousand five hundred years, 
reaching from Adam to Moses. The history of this period 
is contained in the book of Genesis, and is the only au- 
thentic source of whatever we know of the patriarchal 
religion. Here we learn that the patriarchs believed in 
one God, that they worshiped him as the creator and 
preserver of all things. They believed in the eternity, 
the omnipotence, and the holiness of God ; and that he is 
gracious toward them that fear him. And what are these 
but the doctrines of every subsequent dispensation ? It 
is true, these and other doctrines were expanded by more 
minute and ample revelations in subsequent ages, but 
they were still one and the same set of doctrines. 

With regard to the external rites of the patriarchal re- 
ligion, none is more prominent than that of offering to God 



142 UNITY OF THE OLD AND NEW TESTAMENT. 

sacrifice for sin. This practice involved most clearly an 
acknowledgment of sin, and a belief in the final sacrifice 
of Christ, as a' means of pardon, and a necessary offset to 
the curse of the fall. It involved likewise, a belief in the 
future existence of the soul ; and that God will reward 
the virtuous with everlasting life, and punish the vicious 
with everlasting death. 

Equally clear is the patriarchal theology with regard to 
the moral duties between man and man. These are di- 
rectly taught and enforced by precept and example ; par- 
ticularly the duty of honesty, of hospitality, of the 
marriage relation, and of the respective duties of parents 
and children. These, with many other moral duties that 
were then practiced, were but faintly indicated, but so far 
as they were made known, they were confirmed, and 
made more prominent in every subsequent dispensation. 

3. Next is the dispensation of Moses. This was sub- 
stantially the same as that given to the patriarchs. It 
included a period of about fifteen hundred years, begin- 
ning with Moses, and reaching down to its termination in 
Christ. In this, as in the former dispensation, the unity 
of God was especially taught. Deut. vi. 4, " The Lord 
our God is one Lord." Chap, xxxiii, 27, His eternity — 
"The eternal God is thy refuge." His goodness — Ps. 
cxix, 68, " Thou art good and doest good. 5 ' His holiness— 
1 Sain, ii, 2, " There is none holy as the Lord." These 
and other doctrines that we have not time to name, were 
the basis and framework of religion then as they are now* 

But this was a much more eventful dispensation 
than the preceding. It included the Exodus, the giving 
of the law, the settlement of the Israelites in Canaan, 
and whatever additional disclosures of the mind of God 
that were made to the prophets. But in all, there was 
nothing that in the least disagreed with what had gone 



UNITY OF THE OLD AND NEW TESTAMENT. 143 

before. That dispensation was one of enforcement ; 
Moses and the prophets continually urged the duty 01 
obeying God in all things, of worshiping him in spirit, 
and of trusting in his providence. 

But the expectation of a Redeemer that was cherished 
by the patriarchs, was kept burning on the hearts of the 
prophets, by their various and sublime visions of his 
glory, and their clear impressions of his coming. They 
looked into time to come, and as they looked, they saw 
the "Desire of all nations," " Despised and rejected of 
men ; a man of sorrows, and acquainted with grief." 

4. But in the morality of this dispensation, we may see 
an exhibition of perfection and beauty, in no respect infe- 
rior to its sublime doctrines and prophecies. It contains 
the moral law, which is so pure, so strictly expository of 
the whole duty of man, and so comprehensive as to be 
without a parallel in the most refined legislative enact ■ 
ments of any, or all the nations of the earth. This code 
of morality but confirms the morality of the patri^ 
archs ; bringing that into its own enforcements, and 
reaching into all coming time, it will constitute the 
life-law of the morality of all succeeding ages. But, how- 
ever excellent in itself, it looked to a period when its 
nature would be better understood, and when its princi- 
ples would be applied by the gospel to all the purposes of 
a better dispensation, That dispensation, with all its rites 
and ceremonies, and with all its superior advantages over 
preceding dispensations, was but temporary in its nature, 
and preparatory to a more full and final dispensation, 
which was to be made known in the gospel. This dispen- 
sation, with all its fuller glories, has been ushered into the 
world, and with it the New Testament Scriptures. In 
these Scriptures we have a harmony of doctrine, and a 
unity of precept with all other dispensations, which very 



144 UNITY OF THE OLD AND NEW TESTAMENT. 

conclusively settles the truth of our Article. Justin Martyr 
affirms, that the "Apostles have taught us, what themselves 
did learn ; first, the precepts of the law, and then the 
gospel." Then he asks, " What is the law, but the gospel 
foreshadowed ?" St. Chrysostom says, " There is no 
difference but of names in the two Testaments, no oppo- 
sition or contrariety." If, in the days of the fathers, 
such conclusive testimony should be recorded for the 
unity of the Old and New Testament, why doubt the 
agreement of the Holy Scriptures in a more enlightened 
age of the Christian dispensation ? 

5. But, finally, the unity of the Old and New Testa- 
ment is proved by more than two hundred and fifty quo- 
tations, either directly or indirectly drawn from the 
Hebrew Scriptures, and inserted in the Christian Scriptures. 
The doctrines and precepts of the gospel are but the doc- 
trines and precepts of former ages and dispensations, 
more fully stated and more highly finished. These are 
the standards of the faith and practice of the Christian 
Church, by solemn continuation and reenactment. In 
them we find such a oneness of design, and such a one- 
ness of effect, with the design and effect they had in other 
dispensations, on the faith and practice of believers, that 
we readily, and without hesitation, believe that " The Old 
Testament is not contrary to the New." 

Let the harmony of the Scriptures impress upon the 
heart, the importance of harmony among Christians, 
though they may differ somewhat in doctrines. But 
especially let those who subscribe to the same Ar- 
ticles of Religion, agree among themselves. Let the 
unity of the Scriptures ever remind us of our union with 
Christ and his people, and that as the Bible is one, so 
Christ and his people are one. And let us never forget 
to " Search the Scriptures." 



JKOOF OF THE UNITY. 



145 



SECTION SECOND. 
Proof of this Unity 

1 . " For both in the Old and New Testament everlasting 
life is offered to mankind by Christ, who is the only Me- 
diator between God and man, being both God and man." 

Now, if we can show that this part of our Article is 
sustained by the testimony of the Bible, then it will be in 
farther proof that the " Old Testament is not contrary 
to the New." That salvation is offered to mankind only 
by Christ, is a primary truth of Christian theology. It 
is the great central truth, and the great central object of the 
entire book of Revelation. When redemption is spoken of, it 
is uniformly ascribed to the Son of God, and no other. 
Acts x, 43, "to him give all the prophets witness, that 
through his name whosoever believeth in him shall receive 
remission of sins." And again in Chap, iv, 12, " Neither 
is there salvation in any other ; for there is none other 
name under heaven given among men, whereby we must 
be saved." Is. liii, 5, " He was wounded for our trans- 
gressions, he was bruised for our iniquities ; the chastise- 
ment of our peace was upon him ; and with his stripes 
we are healed." Gal. iii, 13, "Christ hath redeemed us 
from the curse of the law, being made a curse for us ! for 
it is written, Cursed is every one that hangeth on a tree." 
These Scriptures fully settle the question that the redemp- 
tion of the soul from sin is only through Christ. The 
only question that can arise here, is this ; was Christ the 
only Saviour of sinners in the two former dispensations, as 
he is in the Christian dispensation ? If not, then those 
who were saved in these former dispensations, were 
either saved without a Mediator and Saviour, or they were 
saved by obedience to the law. The former was not at 
all possible, and the latter would have been contrary to the 
genius and spirit of the law. 



146 



PROOF OF THIS UNITY. 



2. The patriarchs had no written law, it is true ; but 
they had very clear views of the circumstances of Media- 
torial redemption. They apprehended the saving charac- 
ter and spiritual import of the first promise, in Gen. hi, 1 5, 
"And I will put enmity between thee and the woman, and 
between thy seed and her seed ; it shall bruise thy head, 
and thou shalt bruise his heel." The proof of this is 
Heb. xi, 4, " By faith Abel offered unto God a more ex- 
cellent sacrifice than Cain, by which he obtained witness 
that he was righteous." Verse 5, "By faith Enoch was 
translated that he should not see death." Now what was 
the object of Abel's and Enoch's faith ? The entire scope 
of the Bible teaches this common reply ; The promised 
Christ, involved in the first intimation of redemption to 
Adam and Eve. But what was the reference in the sacri- 
fice of Abel ? Subsequent dispensations unfold this gene- 
ral and only answer ; The sacrifice of Christ. The sacri- 
fice of Abel, whether ordained at the time it was offered, or 
before, very clearly exemplified two primary facts ; the 
death which had been denounced against man, and the 
death of the Redeemer ; thereby connecting in one view, 
the two cardinal events in the history of man ; the fall 
and the redemption. But the efficacy of faith in the pro- 
mised Redeemer is farther seen in the case of Enoch, Gen. 
v, 24, "And Enoch walked with God ; and was not, for 
God took him." Now to walk with God, supposes agree- 
ment with him, which St. Paul clearly establishes in Heb. 
xi, 5, " For before his translation, he had this testimony, 
that he pleased God." Now the point made out by the 
above named cases, is clearly this ; As there is salvation 
in no other name but the name of Christ, and as Abel 
and Enoch were saved, they must have been saved by 
faith in Christ. 

* By faith we know thee strong to save." 



PROOF OF THIS UNITY. 



147 



The next promise of a Redeemer and- Mediator was 
made to Abraham, in Gen. xxii, 18, "And in thy seed 
shall all the nations of the earth be blessed." That this 
passage applies to Christ, we prove by Matt, i, 1, where 
Christ is called the " Son of Abraham." Then in verse 
17, the Evangelist gives a line of direct succession from 
Abraham to Christ, involved in forty-two generations. 
Another promise of equal force and clearness of applica- 
tion is in Num. xxiv, 17, " There shall come a Star out of 
Jaccb, and a Sceptre shall rise out of Israel." This pro- 
phecy of Balaam is applied to Christ by Rev. xxii, 16, 
"I am the root and offspring of David, and the bright 
and morning Star. 5 ' 

— ■■' 0 Day Star from on high ! 
The sun itself is but thy shade, 
Yet cheers both earth and sky,'' 

To these promises of a deliverer all the prophets re- 
ferred, and taught that redemption is in no other. And 
to this great deliverer the writers of the "New Testament 
constantly refer, as the subject of Old Testament promise, 
so that ample proof of the unity of the Old and New 
Testament is found in the fact that "everlasting life is 
offered to mankind by Christ, who is the only Mediator 
between God and man." 

3. But Christ " is the only Mediator between God and 
man," because God has appointed him and no other, and 
because a self appointed mediator, or one appointed by 
men, whether he be the Pope of Rome, or St. Peter, can 
never be recognized by the Divine government. A me- 
diator is one who stands between two parties who are at 
variance, for the purpose of reconciling them. Hence 
Jesus Christ is the Mediator between God the offended, 
and mankind the offenders, in order to secure peace. 
1 Tim. ii, 5, " For there is one God and one Mediator be- 



148 



PROOF OF THIS UNITY. 



tween God and men, the man Christ Jesus." This pas- 
sage assumes the universally admitted fact, that a media- 
tor was needed because of man's enmity to God ; and it 
assumes the fact likewise, that as there is but one God, 
theie is need of but one Mediator. Hence the whole 
system of Romish mediation by priests and saints is a 
perversion of the Scriptures, and a delusive and destruc- 
tive imposture. 

Jesus Christ is the only Mediator by Divine appointment, 
and his first act, at the opening of his public militant 
ministry was to read his credentials. Is. lxi, 1, ei The 
spirit of the Lord God is upon me ; because the Lord 
hath anointed me to preach good tidings unto the meek ; he 
hath sent me to bind up the broken hearted, to proclaim 
liberty to the captive, and the opening of the prison to 
them that are bound.' 5 This settles the Divine authority 
of Christ in the work of reconciliation. He is not only 
the authorized, but the only qualified Mediator, "being 
both God and man." For farther remarks upon the 
Divinity, the Humanity, and the union of these two na- 
tures in Christ, the reader is referred to Art. II, Sec. 1, 
Sec. 2, and Sec. 3. More will not be said upon these sub- 
jects here. Js T ow, if everlasting life is offered to mankind 
by Christ, it evidently follows that men are not justified 
by the law. The proper office of the law is to bring men 
to Christ that they may be justified by faith in him. Gal. 
iii. 24, " Wherefore the law was our schoolmaster to 
brino* men to Christ." 

o 

But proof of the unity of the Old and Isew Testament 
is found among the Christian fathers. Ignations says, 
"There is one God of the Old Testament, and one Media- 
tor betwixt God and man." "All the saints, therefore, 
were saved by him, as Christ, trusting in him and 
expecting of him." 



WHAT THE OLD TESTAMENT SAINTS LOOKED FOR. 149 

SECTION THIRD. 

What the Old Testament Saints looked for. 
1. It is assumed in this Article, that without the me- 
diation of Christ, mankind must have been lost. And it 
states the well known scripture fact, that " everlasting life 
is offered to mankind by Christ," and that this offer of eter- 
nal life was made to the patriarchs and prophets, through 
Christ, as it is now made to Christians. Then it records 
this general conclusion ; " They are not to be heard which 
feign that the old fathers did look only for transitory 
promises/' 

Those who deny the Supreme Divinity of Christ, of 
course confine his work of redemption unto eternal life, to 
the gospel, and assert that, in the Old Testament, neither 
redemption from sin nor eternal life, were certainly or dis- 
tinctly understood. Hence they interpret the promises of 
the Old Testament, as referring exclusively to temporal 
blessings. That the patriarchs and prophets believed in 
a certain redemption from sin, by the mediation of Christ, 
has been fully shown from the Scriptures, in the preced- 
ing section of these Notes ; and it remains to be shown in 
this section, whether they expected eternal life through 
Christ, or whether they expected temporal blessings only. 
The mistake on this subject is probably founded in the 
fact, that if we take the words of many of the old cove- 
nants of God with the patriarchs and prophets, as they 
stand in the record, they seem to import only temporal 
blessings. But we must consider the additional fact, that 
most of these were national covenants, and could only be 
established in promises of public national blessings. These 
covenants contained promises of good to the nation col- 
lectively, if they were obedient ; and if they were diso- 
bedient to the rules of their national covenants, they were 



150 WHAT THE OLD TESTAMENT SAINTS LOOKED FOR. 

threatened with, and visited by, signal judgments. 
These were the usual rules of covenant stipulation. 

The national history of these ancient people, proves 
most conclusively what is here asserted. When they 
strictly observed the stipulations of their covenants, they 
prospered ; but when they were disobedient, as a nation, 
or as any considerable part of a nation, they were pun- 
ished by assaults from neighboring nations, or by direct 
judgments from God, or they were taken into captivity. 

2. But at the same time, every person might, and all 
the good among them did, gather hope of a future state, 
as is clearly intimated by various expressions and circum- 
stances, throughout the Old Testament Scriptures. We 
might safely admit this, even if there were no direct reve- 
lations of a future state. For we cannot suppose that the 
events of this life have no reference to another life. If we 
can entertain such a supposition, then the whole history 
of mankind in all ages is not only inexplicable, but con- 
tradictory. If it is true that the " old fathers " had no 
knowledge of a future state of joy and felicity, then we 
must admit the absurdity, that they came upon the great 
platform of time to act a part which had no meaning, and 
which had no definite end. But such vagaries have no 
place in the history of the Old Testament saints ; they 
looked for a " better country," though many of them fell, 
under national calamities, and because of the rebellion of 
others. Such of them, however, as were not destroyed 
by national judgments, and who preserved their integrity 
in the midst of a general apostacy and ruin ; and whose 
virtues never yielded to prevailing iniquity, had for them- 
selves, and gave to others, the greatest possible reasons 
for expecting future rewards beyond what could be be- 
stowed in this life. 

But upon what grounds did they expect a future state 



WHAT THE OLD TESTAMENT SAINTS LOOKED FOR. 151 



of being and felicity ? Strong intimation was given to 
them in the translation of Enoch, which took place in 
A. M., 987, and about fifty years after the death of 
Adam. He " walked with God," and " God took him." 
Now what else could the patriarchs have learned from 
this sublime transaction, but that there is another state of 
being ? God took Enoch, and the people saw him no 
more on earth ; therefore, they must have believed that, 
as he was a good man, God must have taken him to some 
place where his virtues might be more fully rewarded. 
They were greatly encouraged in this belief, inasmuch 
as " Enoch walked with God " while on earth, and that, 
4 'before his translation, he had this testimony that he 
pleased God.' 5 

In the translation of Elijah, in the Jewish dispensation, 
the same doctrine is illustrated. Both of these translations 
were instances of great importance to the New Testament 
saints. They showed the value of personal holiness, and 
tended to assure mankind that the pious will surely exist 
in a future state of reward and felicity, and that too, in 
bodies changed from mortality to immorality. 

3. But let us refer to some passages that are expres- 
sive of belief in a future state of happiness. Gen. xlix, 
18, " I have waited for thy salvation, 0 Lord." Ps. xvi, 
11, " Thou wilt show me the path of life ; in thy presence 
is fullness of joy ; at thy right hand there is pleasures for- 
ever more." Ps. xvii, 15, "As for me, I will behold thy 
face in righteousness, I shall be satisfied when I awake 
with thy likeness/' Ps. xlix, 15, " But God will redeem 
my soul from the power of the grave, for he shall receive 
me." Is. iii, 10, " Say ye to the righteous, that it shall 
be well with him ; for they shall eat the fruit of their 
doings." Is. xxv. 8, " He will swallow up death in vic- 
tory ; and the Lord God will wipe away tears from off 



152 WHAT THE OLD TESTAMENT SAINTS LOOKED FOR, 

all faces ;" and Job xix, 27, 26, " For I know that my re- 
deemer liveth, and that he shall stand at the latter day 
upon the earth. And though after my skin worms de- 
stroy this body, yet in my flesh shall I see God." And 
we mi.o'ht refer to the whole of the eleventh chapter of the 
Epistle of St. Paul to the Hebrews, as conclusive evidence 
that the "old fathers" looked for more than temporal 
blessings. They looked for a " better country," "a house 
not made with hands, eternal in the heavens." They 
consistently believed that a life of virtue will surely se- 
cure happiness in this state of being, and felicity at the 
right hand of God. This fact was well understood by the 
fathers. St. Augustine says, "But the Old Testament, 
to them that rightly understand it, is a prophecy of the 
New Testament. And therefore, in that first people, the 
holy patriarchs and prophets, who understood what they 
did, or what was done by them, had then the hope of 
eternal salvation in the New Testament." 

From the above quotations we learn two very instruc- 
tive facts ; 

First. The "old fathers" constantly expected the re- 
ward of virtue and piety, in a future state of being. 
Their faith in this fundamental article of their religion, 
controlled and modified their whole earthly character. 
By faith they served God, and " died in faith." 

Second. They looked for the resurrection of the body 
from the grave, as the result of the redemption and me- 
diation of Christ. And hence it is, that " they are not to 
be heard which feign that the old Fathers did look only 
for transitory promises." But this very instructive sub- 
ject suggests important hints to Christians. The old 
fathers had but the shadow of Revelation, and yet they 
" died in faith." Christians have the full and complete 
record of all that is necessary for faith and practice. Yet 



LAWS OF MOSES NOT BINDING ON CHRISTIANS. 153 

it is to be feared that many of them have but little " re- 
spect to the recompense of reward." Let such persons 
deeply repent of the sin of " little faith/' and let them 
take hold upon the " great and precious promises, " that 
their hope may reach to ' 1 that within the vail," and con- 
stantly cherish the sublime visions of scenes that are 
transpiring in the " holy of holies." 

"And hasten to be swallowed up 
Of everlasting life." 



SECTION FOURTH. 

Laws of Moses not binding on Christians, 

1. Of course, the heading of the section is not intended 
to exclude the obligations of the Moral Law. It refers 
only to the Ceremonial and Civil laws of the Jews. 

First The ceremonial law is not binding on Christians, 
as is very plainly taught in these words of the Article ; 
* 'Although the law given from God by Moses, touching 
ceremonies and rites, do not bind Christian men." By 
the ceremonial law, we are to understand that part of 
the law of Moses which related to the outward circum- 
stances of God's worship among the Jews. This law 
was minutely detailed, reaching into, and controlling every 
act of worship, and plainly directing every part of the 
ceremony. It was, in consequence of its complicated na- 
ture, a very burdensome law, and only designed to regu- 
late the worship of a rude people. It was a temporary 
regulation, and intended to expire by its own limitations. 

The Israelitish Church, with all its ceremonial obser- 
vances a as preparatory to a better and more simple and 
perfect church ; and the ceremonial law was intended 
only for beginners. This law, St. Paul says in Heb. ix, 10, 



154 LAWS OF MOSES NOT BINDING ON CHRISTIANS. 

" Stood only in meats and drinks, and divers washings, 
and carnal ordinancies imposed on them until the time of 
reformation" This brings before us the fact, that most, 
if not all of the rites and ceremonies of the Mosaic eco- 
nomy were typical, and received their accomplishment in 
the antitypes to which they referred. Now it were mani- 
fest absurdity to suppose that the type should continue in 
force after that which is typified is introduced. Hence 
the Apostle says that these ceremonies of the law were 
" imposed " on the Jews, " until the time of the reforma- 
tion," or until the time of the more perfect, or gospel 
church. 

The whole institute of Moses was founded chiefly on 
mutable relations and circumstances, which existed in the 
condition and wants of the people at that time. It was, 
therefore, of such a nature, that it might be repealed, 
when it had fulfilled its purpose, without the least injury 
to the people, or any reflection upon the immutability or 
goodness of its Author. For reasons best known to God 
himself, the ceremonial law was introduced to preserve a 
marked distinction between the descendants of Abraham, 
in the line of Isaac and Jacob, and all other nations. 
The Hebrew nation, therefore, constituted the visible na- 
tional church from Abraham to Christ, and was distin- 
guished as such by the rite of circumcision. But even 
this rite was abolished, and the wall of partition was 
broken down, that, as St. Paul says, Eph. hi, 6, " The 
Gentiles should be fellow -heirs, and of the same body, 
and partakers of his promise in Christ by the gospel." 
" Thine heritage, the Gentiles, take, 
And cause the world to know thy name," 

2. Now that very important ends were accomplished 
by the rigid application of the ceremonial law, during its 
continuance, is very evident. It preserved the knowledge 



LAWS OF MOSES NOT BINDING- ON CHRISTIANS. 155 



and worship of the true God, amid the idolatrous and de- 
grading influences of the surrounding nations. It main- 
tained the unity and zeal of the Hebrew Church, by 
bringing all the male members, three times every year, 
to Jerusalem, to hold the three great annual festivals, — 
the Passover, the Penticost, and the Feast of Tabernacles ; 
and it most solemnly typified the better dispensation, 
whose Author was so often represented in his work of 
mercy and redemption, in the sacrifices of the temple. 
To that dispensation of rites and ceremonies, Christians 
are indebted for the oracles of God, and for the certain 
promise of a Redeemer and Mediator. 

But if it can be shown from the Scriptures that these 
ended with the death of Christ, then we shall have proved, 
at once, the truth of the assertion in our Article. Gal. iii, 
13, " Christ hath redeemed us from the curse of the law, 
being made a curse for us. 55 JEph. ii, 15, " Having 
abolished in his flesh the enmity, even the law of 
commandments contained in ordinances ; for to make in 
himself of twain one new man, so making peace. Now, 
according to these passages, Christ has freed his fol- 
lowers from all obligation to serve the law of Moses, con- 
tained in rites and ceremonies. And he has, conse- 
quently, saved them from the penalites of this law. The 
life and power of this whole argument, is the fact of the 
universal application of the Christian system to both Jews 
and Gentiles, in opposition to the Mosaic institute, which 
applied only to the Jews. Hence St. Paul says, in Eph. 
ii, 14, that Christ "Is our peace who hath made both one, 
and hath broken down the middle wall of partition be- 
tween us." Col ii, 14, " Blotting out the hand writing 
of ordinances that was against us, which was contrary to 
us, and took it out of the way, nailing it to the cross." 
These passages are full of meaning. They show the su- 



156 LAWS OF MOSES NOT BINDING ON CHRISTIANS. 

perior value of the death of Christ ; and how he set 
aside the economy of Moses, which consisted in typical 
sacrifices ; and how he consecrated the Christian economy 
for the purposes of a universal salvation for both Jews 
and Gentiles, by the one sacrifice of himself. Hence the 
new covenant is dated from the time of Christ's death, 
and not from the time he opened his public ministry. 

3. The Apostles understood that there was but "one. 
Shepherd," and " one fold," in the new dispensation, and 
hence they immediately commenced preaching one Christ, 
and one common salvation for both Jews and Gentiles. 
But a question soon arose, among them, as to the rite of 
the Old Testament, which was circumcision. To settle 
this question, a council was called at Jerusalem, in 
A. D. 52, in which it was determined that the Gentiles 
should not be troubled with this " yoke," which even the 
fathers "were not able to bear," Acts, xv, 10. It was 
determined then, that this rite should no longer be a test 
of church membership, and consequently, is not binding 
on Christians. 

But the observance of the ceremonial law in all its 
parts, is historically impossible. The Temple of Jerusalem 
is destroyed, and the Jews, to whom this law was origin- 
ally given, are dispersed in groups among all nations ; 
and the necessary ceremonial appliances and obser- 
vances, are utterly impracticable ; and it is worthy of 
remark, as a historical fact, that by the mtysterious 
operations of Providence, the Jews, as a nation, have 
never celebrated the feast of the Passover since the 
death of Christ. ISTow if there are legal and historical 
obstructions to the observance of the ceremonial law, 
it is, of course, not binding upon the Jews, and much 
less upon the Christians. It therefore follows, as in 
John iv, 21, that "Ye shall neither in this moun- 



LAWS OF MOSES NOT BINDING ON CHRISTIANS. 157 

tain, nor yet at Jerusalem, worship the Father.' ' Verse 
23, "And that now is when the true worshipper shaH 
worship the Father in spirit, and in truth." 

" Not now on Zion's height alone 

The favor'd worshipper may dwell 
Nor where, at sultry r oon, thy Son 

Sat weary by the Patriarch's well. 
From every place below the skies, 

The grateful song, the ferver t prayer, 
The incense of the heart, may rise 

To heaven, and find acceptance there. " 

4. Second. The civil precepts of Moses are not binding 
on Christians, or, in the words of the Article, " Nor the 
civil precepts thereof ought of necessity to be received in 
any commonwealth. ,, By "civil precepts," we are to 
understand those rules that related to the state polity of 
the Jews, and which constituted them the highest example 
of civilization in that primitive age. These laws were 
suited to the peculiar circumstances of that people. Eut, 
as no other people or nation is under precisely similar 
circumstances, therefore the civil pol'ty of the Jews is 
not obligatory upon any nation, not even upon the Jews 
themselves, at this time. The old covenant of national 
promises, and its appendages of civil polity, is not only 
abolished, but the observance cf the civil precepts of that 
polity is rendered impossible, by the expulsion of the 
Jews from Judea. Now, if that form of civil polity can- 
not be observed by those for whom it was originally and 
specifically designed, and is nowhere recommended by 
the New Testament authority, it follows, as clearly as one 
thing can follow another, that it is not binding on Chris- 
tians. This .subject may tend to direct the pious heart of 
the believer, 

First. To the dignity, the simplicity, and the universal 
and particular practicability of Christian worship. " God 



158 THE MORAL LAW BINDING OS CHRISTIANS. 

is a Spirit/' everywhere present to hear the prayer of 
the penitent, and the believer's song of praise. Matt, 
xviii, 20, "Where two or three are gathered together m 
my name, there am I in the midst of them." 

Second. The Christian is taught by this subject, that 
the rites and ceremonies of Christianity should be ob- 
served with great zeal and propriety. These are ordained 
of God as so many channels of his grace and mercy. And 
thev are the standing: memorials of his g-oodness. 1 Cor. 
xiv, 40, "Let all things be done decently and in order." 

" Thus will the church below 

Resemble that above ; 
Where streams of endless pleasures flow, 

And every heart is love." 



SECTION FIFTH. 
The Moral Law Binding on Christians, 
1. "No Christian whatsoever is free from the obedi- 
ence of the commandments which are called moral." 
During the whole time the Mosaic dispensation existed, 
it was in full force ; and obedience to every part of it was 
a sacred, and, to the Jew, an indispensable duty. But 
as soon as it expired, none of its laws continued in force 
but the moral law. This law cannot be suspended, in- 
asmuch as it stands on the immutable relations between 
God and his creatures, and between man and man. It is 
faithfully incorporated into the Christian system, free from 
all the embarrassments of the ceremonial and civil insti- 
tutes of the Israelites. It now occupies higher ground, 
and contains greater and clearer amplitude of meaning, 
and is capable of a more universal application. It is now 
illustrated by the entire scope of the gospel, and directed 
more particularly to the heart. The Christian is therefore 



THE MORAL LAW BINPING ON CHRISTIANS. 159 

under the influence of more light than the Jew was, and 
at the same time is in a more elevated range of moral 
obligation. 

But what is the moral law? It is that admirable and 
comprehensive summary of moral duty contained in what 
is called the Decalogue. This was given to the world 
amid circumstances so sublime and peculiar, as to entitle 
it to more than ordinary importance in the minds of moral 
beings ; and indeed to much more than ordinary thought, 
in comparison with other systems of law. To answer the 
above question in language more philosophical, it may be 
said that the Decalogue is the original law of moral be- 
ings, having antecedent foundation in the nature of moral 
agents. This law is therefore obligatory in its own nature, 
and clearly independent of legislative enactment, or any 
other form of positive institution. It is that peculiar kind 
of law which is incorporated into the very nature of moral 
government and moral beings, and is, by its own immu- 
table nature, a standing law to all nations, and for all 
time. Independent as it now is, of all the circumstances 
of the ceremonial and civil institutes of Moses, and being 
an original part of the framework of moral beings, it is 
not only permanent, but adapted to all the ends of moral 
government, in all time, and among all nations. 

2. That this law had direct and special application to 
the J ews, as well as direct force of application in the seve- 
ral distinctive forms of moral obligation, none will doubt. 
But the question now is — Does the moral law reach into 
the Christian system with the same force of obligation 
upon the believer that it had upon the Jew ? It surely 
does. Mr. Wesley says : " Every part of this law must 
remain in full force upon all mankind, and in all ages ; 
as not depending on time, or place, or any other circum- 
stance liable to change, but on the nature of God, and the 



ICO THE MORAL LAW BINDING ON CHRISTIANS. 

nature of man, and their unchangeable relation to each 
other." Ser. xxv. This is a conclusion drawn from the 
nature of the moral law itself, and is fully sustained by 
the New Testament. Nearly, if not the whole of the 
moral law, is either directly transferred into the New 
Testament by Christ and his Apostles, or so alluded to 
as to form the basis of their instruction. It is made the 
condition of eternal life, if properly observed, as is stated 
in Matt, xix, 17, "But if thou wilt enter into life, keep 
the commandments.' ' 

But to see the force of the argument in still clearer 
light, we remark that the substance and spirit of this law 
is summed up, by Christ himself, in Matt, xxii, 37-39, 
"Thou shalt love the Lord thy God with all thy heart, 
and with all thy soul, and with ail thy mind. This is the 
first and great commandment. And the second is like 
unto it. Thou shalt love thy neighbor as thyself." Fur- 
thermore, it is said in verse 40, that " On these two com- 
mandments hang all the law and the prophets." Here 
we see most clearly, that the moral law, in its two great 
divisions, is transferred by Christ into the gospel period, 
as a test of Christian experience, and a rule of Christian 
practice in all coming time. It therefore follows, that if 
the gospel is binding upon Christians, so is the moral law, 
for it is a part of the gospel. 

3. But to see this fact more clearly, we may consider 
the law in its several and separate parts, as it is incorpo- 
rated into the gospel, and acknowleged as the basis of the 
morality of the Christian system. And here we will see that 
each of the commandments condemns, not merely the ex- 
treme crime which they expressly prohibit, but every inferior 
offense of the same kind, and every form of conduct leading 
either directly or indirectly to the commission of such oflense. 
At the same time, they enjoin conduct just the opposite. 



THE MORAL LAW BINDING ON CHRISTIANS. 161 

First. The first commandment requires that God alone 
shall be acknowledged and glorified as the true God, and 
that atheism and all false gods shall be abandoned. In 
full agreement with this, is 1 Cor. viii, 6, " To us there is 
but one God, the Father, of whom are all things, and we 
in him." There are many other passages of like import. 

Second. The second commandment requires that no 
image or likeness of anything, either in heaven or earth, 
shall be made as an object of worship, and that all carnal 
or idolatrous conceptions of God are to be discarded, 
while the ordinances of worship, instituted by God him- 
self, are to be kept perfectly pure. The requirements of 
this law are acknowledged as valid, in John iv, 24, " God 
is a Spirit, and they that worship him, must worship him 
in spirit and in truth.' ' 

Third. The third commandment requires that God's 
names, titles, attributes, words and works shall be used 
in a respectful and reverend manner. And it announces 
the fearful fact, that God will hold no man guiltless that 
takes his name in vain. While it most positively com- 
mands not to use God's name in a trilling and irreverent 
manner, it enjoins the observance of all outward respect 
for the divine authority, as well as the cultivation of in- 
ward sentiments and feelings, suited to the outward reve- 
rence. Now, it is well known that chaste and pure lan- 
guage is encouraged by Christ in the New Testament. 
Matt, v, 37, "But let your communication be, yea, yea ; 
nay, nay ; for whatsoever is more than these, cometh of 
evil." 

Fourth. The fourth commandment requires that one 
whole day in seven shall be observed by man, as a day 
of abstinence from all secular employment. It establishes 
the necessity of public worship, and of a stated and out- 
ward profession of the truths of religion, as well as the 



162 THE MORAL LAW BINDING ON CHRISTIANS. 

cultivation of suitable feelings for the practice of religion. 
And it is a remarkable fact, that this commandment re- 
quires that the rest of the Sabbath shall include all ser- 
vants, strangers, and beasts of burden. This proves that 
the benevolence and care of God extends to the lowest of 
mankind, and even to the beast. The gospel offers no 
release from the original obligations of the Sabbath, ex- 
cept in cases of necessity and mercy. Matt, xii, 1-13; 
Luke xiii, 11-17 ; John v, 8-17. These passages do not 
relax or modify the claims of the Sabbath — they only show 
the benevolent nature of the Sabbath. 

Fifth. The fifth commandment requires that the duties 
that children owe to their parents shall be faithfully per- 
formed, as well as all the relative duties of inferiors to 
superiors, either in age, station in life, gift or piety. This 
whole precept is enforced in the New Testament. Matt. 
xr, 4, " God commanded, saying, Honor thy father and 
mother/ ' Eph. vi, 1-3, " Children, obey your pa- 
rents in the Lord ; for this is right. Honor thy father 
and mother, (which is the first commandment with 
promise,) that it may be well with thee, and that thou 
may est live long on the earth." 

Sixth. The sixth commandment requires that we use 
all possible means to preserve our own lives and the lives 
of others, whether natural, spiritual or eternal ; and it 
forbids all malice, envy, murder, and all else that might 
injure the soul or body of a fellow being. Matt, v, 21, 
' ' Thou shalt not kill ; and whosoever shall kill, shall be 
in danger of the judgment." 

Seventh. The seventh commandment prohibits all un- 
cleanness and adultery, in either the heart, the conversa- 
tion, or the action. This part of the moral law is not 
only sustained by the New Testament, but is fully ex- 
plained, and so clearly enforced, that its true import and 



THE MORAL LAW BINDING ON CHRISTIANS. 163 

application cannot be misunderstood. Marie x, 19, ee Thou 
knowest the commandments, Do not commit adultery," 

Eighth. The eighth commandment forbids all dis- 
honesty, theft, robbery, extortion, and every other act that 
might interfere with the rights of others. Mark x, 19, 
"Do not steal.' ' 

Ninth. The ninth commandment requires that the ut- 
most care be taken to maintain truth. It forbids all 
falsehood, lying, dissimulation, flattery, or reproachful 
language ; as well as all tale-bearing, tattling, backbiting, 
or other injurious forms of expression. This precept is 
also sustained by the gospel. Mark x, 19, " Do not bear 
false witness." Eph. iv, 25, " Putting away lying ; 
speak every man truth with his neighbor." 

Tenth. The tenth and last commandment in the Deca- 
logue, forbids that vile root of evil in the heart — covetous- 
ness. " Thou shalt not covet," is the imperative claim of 
God's law, and is enforced by all the solemnity of the 
sublime scenes connected with the giving of the law. 
This commandment is sustained more fully, and enjoined 
with greater minuteness, if possible, in the New Testa- 
ment, than any of the other precepts. Our Lord says, in 
Luke xii, 15, 4 4 Take heed, and beware of covetousness." 
Heb. xiii, 5, "Let your conversation be without covet- 
ousness." 

4. The foregoing testimony from the gospel and the 
epistles, cannot fail to convince the reader that the moral 
law is as binding on Christians as it was on the Jews. 
Nor can the reader fail to see that the morality of the 
Decalogue involves the whole of true religion. It enjoins 
love to God with the most unceasing solicitude, compre- 
hending all the powers, both mental and moral, with 
which man is endowed. And it enjoins love to our neigh- 
bor as extensively and forcibly as our circumstances will 



164 THE MORAL LAW BINDING ON CHRISTIANS. 

permit ; to the extent even, that we shall love them as 
ourselves. This law is made the basis of the gospel, and 
all gospel instruction. As it is here set forth, it impresses 
us with the deepest conviction, that God requires not the 
mere external observance of religion, but heartfelt piety, 
well regulated and sanctified desires, and uniform and 
active benevolence. It is clear, then, that the popular 
morality of the world can constitute no man an heir of 
eternal life. And it is also clear, that if a man loves our 
Lord Jesus Christ, he must keep his commandments. 
Matt, v, 20, "For I say unto you, That except your 
righteousness shall exceed the righteousness of the Scribes 
and Pharisees, ye shall in no case enter into the kingdom 
of heaven.' 9 

(i That blessed law of thine, 

Jesus, to me impart; 
The Spirit's law of lifp divine, 

0 write it on my heart." 



ARTICLE VII. 



ORIGINAL, OR BIRTH SIN. 

* Original sin standeth not in the following of Adam, (as the 
Pelagians do vainly talk), but it is the corruption of the nature of 
every man, that naturally is engendered of the offspring of Adam, 
whereby man is very far gone from original righteousness, and 
of his own nature inclined to evil, and that continually." 

SECTION FIRST. 
Original Sin — In what it does not Consist. 
1. " Original sin standeth not in the following of Adam, 
(as the Pelagians do vainly talk.") The term original 
sin, signifies that sin which was in the beginning. It is 
applied to the act of transgression by our first parents. 
1 John, iii, 4, "For sin is the transgression of the law." 
It likewise signifies that natural depravity of moral nature 
which is common to, and inseparably connected with, 
every man that is of the offspring of Adam. It is that 
by which man's whole nature is defiled, and by which he 
is " inclined to evil, and that continually." This is called 
indwelling sin. Bom. vii, 17, "Now, then, it is no more 
I that do it, but sin that dwelleth in me." 

To this doctrine, exceptions have been taken in every 
age of the Church, and by men of distinguished abilities. 
In the fifth century, unscriptural views of this doctrine 
were developed, in what is known in church history, by 
the Pelagian controversy. Pelagius was the advocate of 
the doctrine, that if men do sin, it is by following the 
example of Adam, and not because of any inherent cor- 
ruption of nature. His chief opponents in this contro- 
versy, were Chrysostom, Isadore, and Augustine, men 

■ 165 



166 ORIGINAL SIN — IN WHAT IT DOES NOT CONSIST. 

alike distinguished for their piety and learning. The 
Pelagian error was so clearly exposed by these men, that 
the whole Pelagian system was successively condemned 
by the Council of Carthage, in A. D. 412, and by the 
Council of Ephesus. Finally, in A. D. 418, the Emperor 
Honorius published an order, which caused the leaders of 
this error to be expelled from Rome, and their followers 
to be driven out of the country. . These acts go very far 
to establish the belief that Pelagianism was a fatal error. 
But we must admit, meanwhile, that all we know of the 
sentiments of this man and his followers, is from their 
opponents. And it is possible they have somewhat mis- 
represented the true sentiments of these persons, by an 
honest and, perhaps, overreaching zeal of a heated con- 
troversy. Perhaps our best information on this subject is 
in Mosheim's Ecc. Hist., by Mordock, Yol i, Cent. V, p. 371. 
Here it is charged upon the Pelagians, that they made 
direct and open opposition to the Bible doctrine, concerning 
the innate depravity of man ; they taught " that the parents 
of the human race sinned only for themselves, and not for 
their posterity ; that men are born as pure and innocent as 
Adam was when God created him ; that men, therefore, 
can, by their natural power, renovate themselves, and 
reach the highest degree of holiness. " The Pelagians 
farther taught, as Dr. Welsh says, " that Adam is so far 
the author of sin, as he was the first that sinned, and by 
his example has seduced others." Xow, if we have a fair 
statement of the doctrine objected to in this Article, we 
have the highest possible reasons for the objection itself. 
The reasons are as follows : 

1. This doctrine is not true, because it places every 
man in the same state of innocency and purity that Adam 
was before the fall, and because it places every member 
of the human family in a sort of original probation, in- 



OKIGINAL SIN IN WHAT IT DOES NOT CONSIST. 167 

vested with the same rights and powers of moral and 
physical enjoyment that the first man had, previous to his 
trail gression. 

2. This doctrine is not true, because it places Adam m 
an isolated, or independent, rather than in a federative 
relation to his posterity. It is therefore a fact, according 
to this error, that the actions of Adam could aifect him- 
self, and no other. 

3. This doctrine is not true, because it contradicts ex- 
perience and observation, and because it contradicts the 
historic facts evolved by every development of human 
society, whether civilized or barbarous. 

4. This doctrine is not true, because it denies the neces- 
sity of any supernatural influence of grace or the Holy 
Spirit upon man's heart, and because it teaches that every 
man, by his own natural powers, can renovate himself, 
" and reach the highest degreee of holiness." 

5. This doctrine is not true, because it sets aside the 
whole system of atonement, and because it regards all the 
ordinances of God as unnecessary in the recovery of man 
from whatever sins he may have committed, by example 
or otherwise — either by thought, word or action. 

6. This doctrine is not true, because it contradicts the 
plain and direct doctrine of human depravity, as set forth 
in the Holy Scriptures, and because it sets aside the testi- 
mony of God as a worthless fable, and the doctrine of re- 
generation by the Holy Spirit as but the phantom of a 
disordered imagination. 

Now, if these six propositions are fairly deducible from 
the Scriptures, and fairly set forth the error against which 
this Article is directed, then it follows that Armenians are 
as far from Pelagian, or even semi-Pelagian errors, as 
any other set of Christians that claim to be orthodox. 
The Synod of Dort urged the charge of half-Pelagianism 



168 ORIGINAL SIN — IN WHAT IT DOES NOT CONSIST. 

upon the Armenians of Holland, to which they then re- 
plied in arguments of defense that have never been an- 
swered. They affirmed then, and Armenians do still 
affirm, that in the first man all men have become corrupt, 
and that this corruption is in ' 1 the nature of every man that 
naturally is engendered of the offspring of Adam." They 
moreover affirm, that " his condition is such, that he can- 
not turn and prepare himself, by his own natural strength 
and good works, to faith and calling upon God." It is evi- 
dent, therefore, as Armenians have always taught, that 
if man does anything towards his own recovery from the 
effects of the fall, it is by the grace of God assisting him, 
and not by his own natural strength. They have always 
contended for the doctrines of the atonement, as they are 
stated in the Bible, and for the necessity of God's grace 
"going before/' to assist man in his recovery from sin, 
and to sustain him in his whole Christian life. And they 
have never taught that the atonement of Christ was a debt 
that God owed to the human race. Nor have they at 
any time believed or taught that mankind may be saved 
by their good works. Tit. iii, 5, "Not by works of righ- 
teousness which we have done, but according to his mercy 
he saved us, by the washing of regeneration, and renew- 
ing of the Holy Ghost." While Armenian theology is so 
extensively published, and is such a direct antagonism to 
Pelagian errors, and while the enemies of the Armenian 
theology profess to be so familiar with polemic divinity, 
it is unfair to attempt to lessen the influence of Arme- 
nians by false statements of their doctrines, or to injure 
their usefulness among men by falsely charging them with 
Pelagian error. 

Let the world study the Articles of Religion, in connec- 
tion with the Scriptures, and it will at once be evident 
that every doctrine of every Article is fully sustained and 



ORIGINAL SIN IN WHAT IT DOES CONSIST. 169 



proved. And it will be found, too, that no body of Chris- 
tians takes higher grounds, or more Scriptural views of 
the nature and extent of human depravity than the Arme- 
nians. Rom. hi, 10-12, " As it is written, There is none 
righteous, no, not one ; There is none that understandeth, 
there is none that seeketh after God. They are all gone 
out of the way, they are together become unprofitable ; 
there is none that doeth good, no, not one." Chap, v, 
12, "As by one man sin entered into the world, and 
death by sin ; and so death passed upon all men, for that 
all have sinned." 

" How sad our state by nature is ; 

Our sin how deep it stains : 
And Satan binds our captive souls 

Fast in his slavish chains." 



SECTION SECOND. 
Original Sin — In what it does Consist. 

1. "In the corruption of the nature of every man, 
that naturally is engendered of the offspring of Adam, so 
that the human nature of Christ might be excluded, for 
he is without sin. 9 9 

It is here stated, that every man's nature is corrupt 
and depraved. But by this we are not to understand 
that sin is an original element of man's nature, either 
morally or physically considered ; nor are we to under- 
stand that it is anything infused into man's nature by 
satan ; neither are we to understand that the depravity 
of man's nature consists in the taking away from the soul 
any of its original attributes, but that it consists in the 
'privation of the soul of the image of God, which is 
"righteousness and true holiness." This of itself 



170 ORIGINAI SIN IN WHAT IT DOES CONSIST. 

is enough to infect the soul with all that is evil. The 
depravity of man's moral nature, therefore, consists 
in the loss of original righteousness. This loss leaves the 
soul to an evil tendency, and in the possession of a 
nature which is corrupt. This corrupt state is variously 
described in the Scriptures. It is called the natural state, 
1 Cor. ii, 14, " But the natural man receiveth not the 
things of the Spirit of God." It is called carnal, Rom. 
viii, 7, " Because the carnal mind is enmity against God." 
These two passages not only describe the state, but the 
disposition of the fallen soul." It is "enmity against 
God ;" it " rejects the things of the Spirit, esteeming them 
foolish." 

This state is called spiritual death, Eph. ii, 1, "And 
you hath he quickened, who were dead in tresspasses and 
in sins and in Acts viii, 23, it is called " the gall of 
bitterness, and the bond of iniquity " And whatever else 
may be said of man in his unrenewed state, may all be 
summed up in the single expression ; " He is without 
God." 

2. But it is said in the Article, that " this is the nature 
of every many By this we are to understand that sin is 
universal. This we will find to be true if we consider the 
universal prevalence of death ; the universal prevalence 
of wickedness ; and the universal necessity of the atone- 
ment of Christ. Gen. ii, 17, " The day thou eatest 
thereof, thou shalt surely die," was the original law given 
to Adam. The penalty of this law was death. Adam 
transgressed this original law, and immediately became 
subject to physical death, and in process of time did die. 
In the immediate transaction of the fall, he died spiritu- 
ally ; the image of God was taken from his moral being ; 
he was left without God. And in this act he subjected 
himself, and all his posterity with him, to eternal death. 



ORIGINAL SIN — IN WHAT IT DOES CONSIST. 171 

The historic fact that men have died from Adam to 
the present time, and which is supported by daily observa- 
tion ; and the fact that all men will die, is accounted foi 
in the Scriptures. It is the constant language of the 
Bible that all men are sinners, and it is just as definitely 
said in Rom. vi, 23, that " the wages of sin is death." 
There being no other reason for death, it must be ad- 
mitted that sin is the cause of it ; and inasmuch as all 
men have sinned, all men must die. Gen. iii, 19, " Dust 
thou art, and unto dust thou shalt return." Ps. lxxxix, 
48, " What man is he that liveth, and shall not see 
death ?" Heb. ix, 27, " It is appointed unto man once to 
die." And St. Paul includes all the terms which are of 
a general import, and which includes the whole hu- 
man family in this one general fact. Rom. v, 12, "And 
so death passed upon all men, for that all have sinned." 
This includes every nation, and every individual. JSTow, 
this one fact, here stated as the penalty of sin in the indi- 
vidual case of Adam, and as the effect of his sin that has 
passed upon all men, goes very far to sustain the doc- 
trine that original sin "is the corruption of every man 
that naturally is engendered of the offspring of Adam." 
And though the atonement of Christ proposes to restore 
man to spiritual life, yet it does not contemplate his re- 
lease from physical death. But it may be farther stated, 
that the universal prevalence of wickedness proves that 
"the nature of every man" is corrupt. To prove this I 
shall not travel out of the bounds of Scripture testimony 
into the facts of history, and the reason of law. The 
Bible is sufficient for all our purposes. It abounds 
with proof that wickedness is universal. Gen. vi. 12, 
" God looked upon the earth, and behold, it was corrupt ; 
for all flesh had corrupted his way upon earth." Ps. 
ariv, 1, * They are corrupt ; they have done abominable 



172 ORIGINAL SIN IN WHAT IT DOES CONSIST. 

works ; there is none that doeth good." Rom. iii, 23, 
" For all have sinned, and come short of the glory of 
God/' Gal. iii, 22, " But the Scripture hath concluded all 
tinder sin." But this doctrine maybe more fully stated, 
if we consider the universality of the atonement of 
Christ. 2 Cor. v, 14, " If one died for all, then were all 
dead." That is, all were "dead in trespasses and in sins/ 9 
and without the atonement of Christ, all must be lost. 
John i, 29, " Behold the Lamb of God, which taketh 
away the sin of the world." Chap, iii, 17, " God sent 
not his Son into the world, to condemn the world, but 
that the world through him might be saved." 1 Tim. ii, 
6, " Who gave himself a ransom for all." Heb. ii, 9, 
" That he by the grace of God, should taste death for 
every man" 1 John, ii, 2, "He is the propitiation for 
our sins ; and not for ours only, but also for the sins of 
the whole world." These, with other passages of a similar 
import, prove veay clearly, that sin is universal ; that it 
involves all men. Having already shown that original sin is 
universal ; that it is the corruption of the nature of every man, 
and consists in the loss of the image of God, in the soul ; 
I proceed to show as clearly as I can apprehend, the 
doctrine, that, 

3. This was all occasioned by the transgression of 
Adam. It is the unvarying testimony of the Bible that 
Adam was the public and federate head of the human 
race. Regarded by the government of God as sus- 
taining this public and general relation, his public acts as 
the representative of the human family, must affect those 
whom he represented. The main and most fatal transac- 
tion of his public life, was his fall. He sinned against 
God, in that he transgressed a positive law of God. 
His act was sinful, for it is said 1 John iii, 4, that, 
4 6 Sin is the transgression of the law." Hence St. Paul 



ORIGINAL SIN IN WHAT IT DOES CONSIST. 173 

Rom. v, 12, " By one man sin entered into the world, 
and death by sin ; and so death passed upon all men, for 
that all have sinned/' Now, at the time of this transac- 
tion, it is evident that none existed as acting inde- 
pendently, and for themselves, but Adam and his wife. 
But it is the clear doctrine of the Scriptures that their 
posterity existed in them, as their parents, and represen- 
tative head. There was neither sin nor death in the 
world before the offense of Adam, but it is very evident, 
that after this, both existed. JSTow, as there is no other 
reason given either in the Bible, or in the history of our 
being, why sin and death existed after the transgression 
of Adam, it is but reasonable to suppose that his disobe- 
dience was the cause of both. " Death passed upon all 
men." 

" Earth felt the "wound, and nature from her seat, 
Sighing through all her works, gave signs of woe, 
That all was lost." 

Soon after the fall, Adam propagated children. And 
it is distinctly said in Gen. v, 3, that these were " in his 
oivn likeness , after his image." Nothing is said of their 
being in the image and likeness of God, as was said of 
Adam when he was created. They were depraved as 
was their father, as their earliest history shows, which 
confirms the fact, that they were in the " likeness and 
image of Adam." They were sinners, and the first fruits 
of the fact, " that all have sinned, and come short of the 
glory of God." 

But by this we are not to understand that the personal 
act of Adam, as the federate head, and representative of 
the human race, was personally and properly the sin of 
his posterity. We are to understand only, that because 
of the natural and representative union between the first 
man and his offspring, his sin is the cause or ground of 



174 ORIGINAL SIN IN WHAT IT DOES CONSIST. 

their corruption ; and that they suffer and are depraved, 
because the consequences of his sin have passed upon 
them. 

Now, it is not only a fact of revelation, but a fact of 
history, that the fall of Adam changed the relation in 
which our race stood to God. Instead of entering into 
communion with man now, as he did with Adam before 
his departure from the law, he regards and records them 
as his enemies. They begin to exist out of God, and, con- 
sequently, they begin to exist in a state of moral darkness, 
and destitute of any natural disposition to delight in God 
or his service. On the other hand, they are prone to, and 
it is their delight to indulge in, the ways of unrighteous- 
ness. All this is proved by the Scriptures to be the 
effect of the transgression of " one.' 9 By this " many 
were made sinners/' This seems to establish the fact 
still farther, that when Adam was placed in a state of 
trial, with the test of positive law before him, he was not on 
trial for himself alone, but also for Ins posterity. He fell, 
and his relation to us, as our probationary head, consti- 
tuted his act, in the transaction of the fall, the reason 
why we are treated as sinners. We sinned in him, 
though we did not personally participate in the act, as 
free moral agents. 

4. At this sta^e of our remarks, we find the reason 
why death reigned from Adam to Moses, a period of about 
twenty-five hundred years, 4 'even over them that had 
not sinned after the similitude of Adam's transgression." 
Now, as there was no written law from Adam to Moses, 
and as sin was in the world during all that time ; and is 
" not imputed where there is no law," it therefore follows 
that sin was in the world because of the sin of Adam. 
Sin was not perpetuated by the repeated violation of the 
law that Adam transgressed, for that law must have been 



ORIGINAL SIN IN WHAT IT DOES CONSIST. 175 



set aside, in order to give place to the covenant of grace. 
Now, as it is a well known fact that " sin is a transgres- 
sion of the law," and that during the whole period from 
Adam to Moses, " sin was in the world," though there 
was no written law to transgress ; therefore, St. Paul 
states the fact, when he says in Bom. v, 8, ' 1 By the 
offense of one, judgment came upon all men to con- 
demnation," and that all the evils, both natural and 
moral, with which mankind are degraded, are traceable to 
the federate head of our race. His sin, like a stream of 
moral poison, has ruined us all, and left the earth in 
a state of moral desolation, 

st Virtue and truth have left the faithless race, 
And fraud and wrong succeeded in their place ; 
And justice, last of the celestial train, 

Spurns the earth drenched in blood, and flies to heaven again/' 

By the same course of reasoning, we see why it is that 
sin, and " death by sin," reigns among the heathen na- 
tions. These are in the same condition, as it respects 
written law, that those were who lived from Adam to 
Moses. Yet no one will doubt the fact, that the same 
moral and physical defects exist among them, that are 
known to exist among those who have the written law. 
And no one will doubt that sin, transmitted to them in 
some way, is the cause of their moral defection ; and 
likewise, of the death of their bodies. This moral and 
physical condition of the heathen, cannot be the effect of 
their own transgression, for they have no written law, 
and St. Paul says, Bom, iv, 15, "Where no law is, there 
is no transgression." 

But it is said in Rom, ii, 12, "As many as have sinned 
without law, shall be punished without law." Now, if 
we admit the possibility of sinning without law, it will not 
affect the argument, and for this plain reason ; to sin, 



176 ORIGINAL SIN IN WHAT IT DOES CONSIST. 

or to transgress, supposes not only moral accountability, 
but a moral and physical capacity to do wrong. Personal 
wrong is followed with personal punishment, and if there 
is personal sin without law, as the Apostle intimates, there 
must be j>ersonal punishment without law. But this 
cannot apply to a very large portion of the human 
family ; for it is a fact that the children both of Christian 
and heathen parents, cannot personally transgress any law. 
Yet they give the most incontestible evidence of depravity, 
and it is a fact that they die. Now, all this is anterior to any 
possibility on their part, to do that which is wrong. They, 
therefore, cannot be punished for their personal actual 
sins. Now, if we admit these plain facts and results of 
sin, as taking place anterior to the physical and moral 
possibility to act wrong, then we will readily admit the 
general and well defined Scripture doctrine, that, "By 
one man sin entered into the world, and death by sin ; and 
so death passed upon all men, for that all have sinned." 
All this is implied in the doctrine of original sin, as set 
forth in the Bible ; and the doctrine itself implies that no 
one is exempt from the depravity of moral nature, or the 
physical consequences of sin, however different may be 
the degrees and modifications in which it may exist. 

5. From what has been said, it is very evident that sin 
and death, as universal moral and physical calamities, de- 
pend upon the derivation of all men from one progenitor ; 
and that what is called in this Article, original sin, is 
continued through the entire line of this family, by phy- 
sical propagation, and not by merely following the example 
of Adam. Children derive their bodies from their parents, 
by a law of physical being, and with their bodies their 
depraved moral beings ; and so from child to parent, in 
the unity of the human race, we may trace back to when, 
and by whom, sin was introduced into the world. 



ORIGINAL SIN — SOME OF ITS EFEECTS. 177 

But to pass from the abstract consideration of this 
subject, to the application of it to ourselves — to our own 
experience, and what do we find ? This one fact is very 
clear, we are not what God's law requires us to be ; and 
what our own moral sense teaches us we ought to be, 
and must be, in order to please God. We are convinced 
of the depravity of our own hearts, by the preponderance 
of our animal and evil appetites, over our reason. We 
feel that we are cut loose from the righteousness and holi- 
ness of God ; that truth is not in us ; and that whatever 
of happiness we may have, is at best very imperfect. 
We feel that we are floating loosely upon a sea of errors, 
which flows directly out from the great fountain of depra- 
vity, that is opened in our own inward nature. Our 
minds by nature, are fixed upon no object beyond what- 
ever may gratify our depraved appetites. And we have 
the inward, the outward, and the constantly abiding evi- 
dence, that we live out of God, and that the tendency of 
our unchecked nature is, to deeper and deeper depravity. 

" Lord, we are vile, conceived in sin, 
And born unholy and unclean 
Sprung from the man whose guilty fall 
Corrupts his race, and taints us all. 

Soon as we draw our infant breath, 
The seeds of sin grow up for death 
Thy law demands a perfect heart, 
But we're defiled in every part." 



SECTION THIRD. 
Original Sin — Some of its Effects. 
1. These are stated in part in this Article, and more in 
detail in the Article that follows. In this Article, we are 
taught that because of original sin, "man is very far gone 



178 ORIGINAL SIN SOME OF ITS EFFECTS. 

from original righteousness, and of his own nature inclined 
to evil, and that continually. " But what are we to un- 
derstand by " original righteousness ?" In the sense of 
this Article, it means the state in which Adam was cre- 
ated, and in which the whole human family were, as they 
stood in him their federate head and representative in the 
divine government. Adam was created in the image of 
God. This consisted in the natural and full enjoyment 
of a clear reason, a free will, an unclouded understanding, 
together with a right use of these and all the other intellec- 
tual and moral attributes of his nature. St. Paul defines 
this, in Eph. iv, 24, to be " righteousness and true holi- 
ness." By the transgression of the law, this was lost to 
Adam, and consequently to his whole posterity. For it 
is a clear doctrine of the Bible, that mankind had the moral 
as well as the physical consequences of the fall entailed 
upon them. And analogy leads us to suppose, that Adam 
propagated beings like himself. Now, man comes into 
being divested of the qualities of moral character that 
Adam had before the transgression, and is, in the language 
of this Article, " very far gone from original righteousness/' 
2. But this Article does not limit the defection of human 
nature from God, to any particular degree or modification 
of moral evil, when it says we are " very far gone from 
original righteousness.' ' It teaches the abstract fact that 
man is separated from God, and that by this act of sepa- 
ration, he has set up in himself a nature that is wholly 
averse to holiness and righteousness. His moral nature 
is so totally depraved, that there is not only "no health" 
in him, but a constant tendency and inclination to deeper 
corruption, and still farther estrangement from God. At 
best he is very far gone, but he is still getting farther off*, 
by indulging the sinful propensities of his already deeply 
corrupt nature. 



ORIGINAL SIN — SOME OF ITS EFFECTS. 179 

But this Article attaches to the negative aspect of this 
state a positive and perpetual tendency to evil works. 
Man is not only very far gone from original righteousness, 
but "of his own nature inclined to evil, and that 
continually. " The first thing here stated, is the fact that 
man is naturally inclined to evil. This is not an acquired 
propensity of nature, superinduced by habits of evil, or 
by evil association. There is a natural inclination to do 
wrong. It is a natural bias upon his nature, by the force 
of which, he is carried forward to certain actions which 
arc conceived in wrong, and which are in direct opposition 
to the plain precepts of the moral government of God. 
These actions are injurious, because they encourage the 
corruption of the heart, by which they were suggested, 
and because they tend to confirm others in their opposition 
to righteousness. 

But the truth of this doctrine may be still farther 
proved, if we consider attentively the case of infants. 
" Soon as we draw our infant breath, 
The seeds of sin grow up for death/' 

We read the truth of their depravity of nature, not only 
in these lines, but in the Scriptures. And we see the 
humbling fact with our eyes in the illustrations of every 
day. Ps. li, 5, "Behold I was shapen in iniquity; and 
in sin did my mother conceive me." This passage gives 
the origin of the nature that is inclined to evil. This 
origin is in "iniquity" and "sin." It must, therefore, 
be unholy. Hence mankind, as is said in Ps. lviii, 3, 
" Go astray as soon as they be born, speaking lies." And 
Solomon says, in Prov. xxii, 15, "Foolishness is bound 
in the heart of a child." Now, what stronger proof of 
the natural inclination of the heart can we ask, than the 
foregoing proofs from the Bible ? And what stronger ad- 
ditional proof can we look for than the outward action ? 



1 80 ORIGINAL SIN SOME OF ITS EFFECTS. 

Men go astray as soon as they are born, because the heart 
is naturally inclined to evil, and because, as St. John says, 
" That which is born of the flesh is flesh." 

But if we consult that portion of the Bible that espe- 
cially refers to children, we may farther see the truth of 
our Article. Ex. xx, 12, " Honor thy father and thy 
mother." Lev. xix, 3, " Ye shall fear every man his 
mother and his father." Eph. vi, 1, " Children, obeyi 
your parents in the Lord ; for this is right." This law 
was instituted for the express purpose of controlling and 
directing the affections of the young into proper channels, 
and to due regard for their parents. This is a part of the 
moral law, which is founded in the very nature of the re- 
lations of moral beings to each other. It existed anterior 
to the existence of millions of our race, and was embodied 
by the Supreme Law Giver of the universe, in positive 
legislative enactment, in view of ' ' what was in man" — 
his natural depravity and sinful propensities — and in view 
of the fact that he would even rebel against the authority 
and honor of his father and mother. 

3. That man is inclined to evil, may be proved by every 
man's experience. Men, it is true, may not be inclined to 
the same kind of evil ; but it is a fact that every man ex- 
periences in himself a natural inclination to some particular 
sin. It may be pride, anger, covetousness, falsehood, 
malice, sensuality, or some other species of sin. It is not 
necessary that one man should commit all possible sins to 
prove that there is in himself a natural tendency to evil 
in general. The fact that he commits one sin, or indulges 
another, is evidence that he is both naturally and prac- 
tically in sin. Ecc. viii, 11, " The heart of the sons of 
men is fully set in them to do evil." To this truth, all 
men must honestly submit themselves. This fact knows 
no relief, except in the grace of God by Christ changing 



ORIGINAL SIN SOME OF ITS EFFECTS. 181 

the whole current of his being. Even then he will " find 
a law in his members warring against the spirit." What- 
ever he may find in himself that opposes the truth of God, 
is but the continuation of the bitter stream of sin, whose 
fountain is deep in the heart, and whose current washes 
onward, deepening and widening with every wave. 

But the effects of sin, productive as they are in their 
turn, of condemnation, injury, and deeper wickedness of 
heart, are not confined to this life. The poisonous stream 
reaches into eternity, and is engulphing millions of our 
race in "the lake that burns with fire and brimstone." 

"■ Sin kills beyond the tomb." 

But it is cause of thanksgiving to God, that in this life 
its deathly poison may be destroyed by "the blood of the 
Lamb." Beyond this life there is no remedy. A career 
of vice, short as it may be, or that merely neglects "the 
great salvation," will end in the beginning of ceaseless 
ages of anguish and untold horror. Rom. vi, 23, "The 
wages of sin is death." This final issue will not result 
so much from original evil, as from actual sin. No one 
will be damned and finally lost, simply because Adam 
sinned ; yet no one can avoid this as the result of personal 
sin, without help from the Spirit of God. 

— " Each must answer for himself, 

And as his own peculiar work shall be 
Done by his proper self, shall live, or die." 



ARTICLE VIII. 



OF FREE WILL. 

"The condition of man after the fall of Adam is such, that he 
cannot turn and prepare himself, by his own natural strength and 
works of faith, and calling upon God ; "wherefore we have no 
power to do good works, pleasant and acceptable to God, without 
the grace of God by Christ preventing us, that we may have a 
good will, and working with us, when we have that good will." 

SECTION FIRST. 
Effects of the Fall—Man Enfeebled. 
1. The state of mankind since the fall, involves two 
things — wickedness and weakness. The former of these 
states has been fully explained in the Notes on the last 
Article, as consisting in depravity of heart, and a con- 
tinual inclination to do evil. The latter state consists in 
utter inability to recover himself from wickedness on the 
one hand, and weakness on the other. This Article says, 
" He cannot turn and prepare himself by his own strength 
and works of faith, and calling upon God ; wherefore we 
have no power to do good works, pleasant and acceptable 
to God." Language very similar to this, and expressing 
the same doctrine, is contained in the Westminster Con- 
fession of Faith. Chap, ix, Sec. hi, "Man, by his fall 
into a state of sin, hath wholly lost all ability of will to 
any spiritual good accompanying salvation ; so as a natural 
man, being altogether averse from that good, and dead in 
sin, is not able, by his own strength, to convert himself, 
or to prepare himself thereunto." Neither of the above 
Articles of Religion presupposes that any of man's utel- 

1S2 



EFFECTS OF THE FALL MAN ENFEEBLED. 183 

lectual faculties are lost by the fall ; they are only enfee- 
bled in common with his moral powers. They both as- 
sume the Scripture fact, that the faculties essential to man, 
as an intelligent and moral being, have become so cor- 
rupted and enfeebled by the fall, as to render him utterly 
incapable of faith and right actions, without the grace of 
God assisting him. That man has suffered this moral 
deterioration, and that he cannot recognize in himself 
either natural or moral ability to serve God, is the unequi- 
vocal teaching of the Scriptures and this Article of 
Keligion, 

2. If this be the true condition of man since the fall, it 
is clear that he has no natural power to make a right 
choice, and, consequently, is not a free agent in the full 
sense of that term, without the assistance of grace going 
before to make him free. He may have a free will, it is 
true, to act in the direction of evil, to which he is natu- 
rally inclined ; but he is so entirely lost to all good pur- 
poses, and so completely enfeebled in all his powers, that 
we are free to admit that, of himself, he cannot make 
choice of that which is good. The reason of this is as- 
signed by St. Paul, Bom. viii, 7, 8, " Because the carnal 
mind is enmity against God, for it is not subject to the 
law of God, neither indeed can be. So, then, they that 
are in the flesh cannot please God." At this point, Arme- 
nians and Calvinists agree. Calvin denies all power to 
man, in his apostacy, to choose that which is good. He 
says, " Man being surrounded on every side with the most 
miserable necessity, should nevertheless be instructed to 
aspire to the good of which he is destitute, and to the 
liberty of which he is deprived." And again he says, 
' ' Man has not an equally free election of good and evil." 
Calv. Controv. 'Now, if we rightly apprehend these re- 
marks, they agree with the doctrine of our Article, as 



184 EFFECTS OF THE FALL MAN ENFEEBLED. 

well as with the Word of God. The same doctrine was 
believed and taught by the early Christian Fathers. St 
Augustine says, " As none can begin a good work without 
the Lord, so none can perfect it without the Lord." Pelag. 
Con., Lib. 2. Irenceus says, " No man who does not par- 
take of the blessing and assistance of the Lord, can pro- 
cure to himself the means of salvation." Iren, Adv., 
Lib. 4, c. 13. 

3. There is this difference, however, between Arme- 
nians and Calvinists, on the proper office of the grace of 
God, and the proper condition of man when he receives 
Divine grace. Calvinists believe that when God's grace 
is given to the sinner, to the extent that he has power to 
choose that which is right, then he is regenerated. Ar- 
menians believe that grace may, and really does, restore 
the power to choose the good ; but that this is always 
before regeneration. Hence it is, that regeneration may, 
or may not, necessarily follow the gift of God's grace. 
Now, if Calvinists are correct, all men are regenerated, for 
Tit. ii, 11, " The grace of God that bringeth salvation, hath 
appeared to all men." Thus the Scriptures speak of the 
unregenerate in general terms. But they likewise speak 
of these persons in particular. They are said to " grieve," 
"resist," and "quench" the Holy Spirit, which they 
could not do, if the Spirit was not imparted to them. It 
is therefore not true, that all who are moved upon by the 
grace of God, are regenerate. 

4. With these general remarks on the condition of the 
human will since the fall, we are more fully prepared for 
the farther proof that man is by nature unable to do any 
good thing. " He cannot turn and prepare himself, by 
his own natural strength and works of faith, and calling 
upon God." He has no natural power, nor will, to turn 
from Satan unto God. He is said, in the Scriptures, to be 



EFFECTS OF THE FALL MAN ENFEEBLED. 185 

"in darkness," "asleep," "dead," "helpless," "naked." 
These are but definitions of man's sinful character and 
condition ; and they sum up, in one general description of 
moral character, the doctrine of our Article. Man is 
helpless, and utterly unable to render any acceptable ser- 
vice to God, or even to choose this service, without the 
grace of God going before to assist him. This is well ex- 
pressed by Christ, in John xv, 5, "For without me, ye 
can do nothing." Now, from what has already been 
said, it is very evident that man's inability to serve God 
without his assistance, is both natural and moral. It is 
natural, because it belongs to his constitution ; and it is 
moral, because it relates to the soul. Still, there is no 
necessity for making this distinction, for the whole man, 
both in his flesh and spirit, is bound in sin, and naturally 
inclined to evil. 

This is the condition of man after the fall of Adam. 
What it was before this greatest of all calamities, is easily 
determined. It was just the converse of what it is now. 
He had freedom and power to do that which was in ac- 
cordance with the will of his Divine Creator. He knew 
no restriction to this freedom of will, except the liberty to 
do evil. And even this liberty was checked by no phy- 
sical or moral necessity. God prohibited the use of the 
will in the direction of evil, by setting before Adam the 
fearful consequence of transgression, " Thou shalt die," 
and the consequence of fidelity, " Thou shalt live ;" but 
this placed on him no inflexible necessity to do one or the 
other. 

5. This subject, humiliating as it is, may serve to 
show us, 

First. How great an evil sin is. It has prostrated and 
ruined the most noble powers of the soul — nay more, the 
whole soul itself. Man was once free, but now he is a 
?♦ 



186 DIVINE GRACE MAN STRENGTHENED. 

slave to .sin. Once he had the unalloyed disposition and 
the power to do the whole will of God, but now he has 
neither. His sin has enfeebled himself ; it has injured the 
world ; it has provoked the wrath of God ; it has exposed 
the human race to sorrow and toil in this life, and to end- 
less anguish in the life to come. 

Second, Whatever provisions have been made for the 
recovery of the enslaved human will, are provisions of 
free grace, mercy, and benevolence, without any claim 
whatever upon the part of man. These merciful provi- 
sions are fully able, in the particular and general range 
of their application, to restore man to the liberty of " the 
sons of God" in this world, and to elevate him to where 
his redeemed powers will be forever free and happy. 

" Where bliss each heart shall fill, 
And fears of parting chill, — 
^"ever, — no, never." 



SECTION SECOND. 
Divi?ie Grace — Man Strengthened. 
1. This part of the Article states with much clearness, 
what is the obvious Scripture doctrine of man's recovery 
from his state of inability to do that which is right. 
Whatever we are able to choose or do, in the direction of 
return to God, is, by " the grace of God by Christ pre- 
venting us, that we may have a good will, and working 
with us when we have that good will." Without this 
we must necessarily remain without strength, and by con- 
sequence, be lost. But this Article likewise teaches that 
means are ordained, and now in use, for our recovery 
from this natural and moral inability, and conse- 
quently, from the danger of eternal loss. But what are 
the means whereby we may be saved ? If we rightly 



DIVINE GRACE MAN STRENGTHENED. 187 

understand the Scriptures, and this Article, the means of 
redemption and moral strength are, the free Grace of God, 
and the Mediation of Christ. God's grace suggested, 
and his mercy and wisdom projected, the Mediatorial 
System. Through this, man may be restored to liberty 
of will, and spiritual enjoyment. God now gives his 
grace freely to every man, through the Mediation of 
Christ, and in the proper use of this grace, he may be- 
come reconciled to God. Hence it is, that the salvation 
of man in the development of the whole plan of redemp- 
tion, and in the primary and ultimate effects and achieve- 
ments of this plan, is by the free gift of God's grace 
through Christ Jesus, and not by any merit, claim, or 
good works upon the part of man himself. 

2. But let us see what the term grace properly signi- 
fies. According to Worcester, it means, f< The favor and 
love of God towards any person — Divine favor, Divine 
influence/ ' This definition will very much assist in the 
application of the Scripture language to the doctrine of 
this Article. The question now is, Has God imparted the 
assistance of his grace and Spirit to any, or all of the 
human family ? To this question, there is but one an- 
swer, Tit. ii, 11, "For the grace of God that bringeth 
salvation, hath appeared to all men." 1 Cor. xii, 7, 
"But the manifestation of the Spirit is given to every 
man to profit withal." These two passages so ob- 
viously make up a full answer to the question, that 
nothing more need be said. If God has given his 
grace to all men, then all men needed it, because of their 
natural incompetency to choose or do that which is right. 
All men are thereby constituted competent to choose and 
do the will of God, if they will ; and therefore God has 
made full provision in the dispensation of his grace, for 
the salvation of all men. But this conclusion is not a 



18b DIVINE GRACE MAN STRENGTHENED, 

mere deduction from a studied proposition, It is the re- 
vealed will of God, " Who will have all men to 
be saved, and ccme to the knowledge of the truth." 
1 Tim. ii, 4. In order to this, God gives to every man 
what is called in this Article, preventing grace. This 
word is not known in modern language, in the sense in 
which it is used in this place. It comes from two Latin 
words, jprm and venio. Proe means before, and venio, to 
come, or go before. Provenio is the compound, and 
means to come, or go before. To go before, to assist, is 
the sense in which it is used in the Bible, and in this 
Arlicle. It therefore means, that the grace of God, 
through Christ, comes before the sinner has power to 
seek it, or a disposition to ask for it. It is sent into the 
soul to quicken it into a life of free moral action, and to 
present to it the things of the Spirit of life in Christ Jesus. 
Thus it is that man is elevated from a condition of 
bondage in which his will is so enfeebled, that he cannot 
choose that which is good, to the condition of a free 
and responsible moral agent, competent to choose the 
good, and refuse the evil. At whatever period of life 
this grace is given to man, at that period his moral 
freedom begins, and he is regarded by the government of 
God, as personally responsible for all his transactions. 

3. But the particular office of this free gift is, not only 
to go before, to quicken the soul into a state of moral 
freedom, but to enlighten it, to convince it of sin, and to 
strengthen it in all its purposes to right actions. Before 
the grace of God is communicated to the heart, the de- 
praved sinner has no disposition nor power, to do a single 
act towards his own salvation ; not even to see, or feel 
his need of redemption. But with this life-giving power 
going before, he has gracious ability to repent of sin ; to 
believe to the justification of his soul ; and to " work 



DIVINE GRACE MAN STRENGTHENED. 189 

out his salvation with fear and trembling. 75 And hence 
the propriety and reason of the duties that are enjoined 
upon men. They are commanded to ''repent," to 
"believe," to " pray," to " grow in grace," to "press 
forward ;" and though it may be said that Christ " gives 
repentance," and that faith is of the " operation of God," 
yet the fact is, that grace is given to the unregenerate, 
that they may see and feel the need of repentance and 
faith, but the acts are their own ; God neither repents, 
believes, or prays for any man. Hence the evidence that 
man is made free, and strengthened by Divine grace, is 
the fact that God treats him as a free moral agent. This, 
we believe, is the true and most satisfactory interpretation 
of gracious ability and moral freedom. By this, we may 
harmonize the whole system of salvation with the moral 
freedom and personal responsibility of every man that 
comes into the world ; as well as with the justice and 
mercy of God. If a man is saved, it is because he sub- 
mitted himself to the will and mercy of God, by the as- 
sistance of Divine grace ; and if he is lost, it is because 
he resisted the gracious influence of the Holy Spirit. 

4. This is not a question of mere theory, but of fact. 
If it were a question of mere theory only, error would but 
spoil its symmetry ; but as it is a question of fact, error 
must be fatal to the best interests of the soul in time, and 
in eternity. It being a question of fact, it is eminently a 
practical question. It gives all the glory to God for his 
free grace ; and it enables man to say, it is all of grace ; 
" it is the gift of God" At the same time it pre-supposes 
that some men will be lost ; but it reconciles this with the 
goodness and mercy of God, by these facts, involved in the 
free moral agency of man. Johnv, 40, " Ye will not come 
unto me that ye might have life,' 9 Acts, vii, 51, "Ye do 
always resist the Holy Ghost" But to touch the Article 



190 DIVINE GRACE MAN STRENGTHENED. 

finally, and more directly, " The grace of God by Christ," 
reverses the condition of man. For weakness it gives 
him strength ; for a will inclined only to evil, it gives him 
a will capable of good ; for works of evil, it prompts 
him to 6 'works pleasant and acceptable to God ;" and for 
hope of salvation bv good works, it inclines him to look 
for salvation by " faith and calling upon God." Eph. ii, 
8, " By grace ye are saved, through faith; and that not 
of yourselves ; it is the gift of God." Hence it is, that 
God has emancipated the enslaved human will from the 
bondage of the fall; and has given it the strength and 
self- determining power, in its freed condition, to choose the 
good, and refuse the evil, that it may magnify the riches 
of the grace of God in Christ Jesus. 

5. It will riow appear that the semi-Pelagian error, 
4 ' that man, before he received grace, was capable of faith 
and holy desires," and against which this Article is 
mainly directed, has no foundation whatever, in the word 
of God. And it appears very clearly that the whole 
system of salvation, from first to last, is based upon the 
great atonement of Christ ; and that this, as a remedial 
plan, is the free gift of God. But it likewise is very 
evident, that, while God has so strengthened and fortified 
the soul, as to make it free in choosing or refusing eter- 
nal life, he has impressed upon it the power of assuming 
the most fearful responsibility. To such an extent, indeed, 
that it may be said, man has his eternal salvation and his 
eternal ruin in his own hand. 

" O ! to grace how great a debtor, 
Daily Pm constrained to be ; 

Let thy goodness, like a fetter, 
Bind my wandering heart to thee 

Prone to wander, Lord, I feel it — 
Prone to leave the God I love ; 

Here's my heart, 0 take and seal it ; 
Seal it for thy courts above." 



ARTICLE IX. 



OF THE JUSTIFICATION OF MAN. 

We are accounted righteous before God, only for the merit of 
our Lord and Saviour Jesus Christ by faith, and not for our own 
works or deservings ; — Wherefore, that we are justified by faith 
only, is a most wholesome doctrine, and very full of comfort/ * 

SECTION FIRST. 
Man Justified for Christ's Sake, and not for Good Works. 
1. "We are accounted righteous before God, only for 
the merit of our Lord Jesus Christ by faith, and not for 
our own works.' ' 

This Article contrasts the merit of Christ with the 
merit of good works ; and teaches that no man can be 
accounted righteous for his good works, but only for the 
merit of Christ. The main object of this comparison of 
good works with the merit of Christ, is to give to each 
its appropriate place, and to enforce the Bible doctrine of 
Christ's merit as the only ground of man's salvation, in 
opposition to the Romish doctrine of salvation by good 
works. This Article is based upon the Scripture fact, 
that the atonement of Christ is the only reason why God 
can "be just and the justifier of him that believeth in 
Jesus." Rom. hi, 26. This is the free gift of God's 
grace, and no man can be justified but " by his grace 
through the redemption that is in Christ Jesus," verse 24. 
It clearly follows, then, that justification is, IJph. ii, 9, 
" Not of works, lest any man should boast." 

But if it is true that man has sinned, and thereby for- 
feited all right to the good pleasure of God ; and if it is 

191 



192 MAN JUSTIFIED FOR CHRIST'S SAKE. 

true that there is redemption for him only through the 
merits of Christ, how is he to avail himself of the bene- 
fits of that redemption ? Certainly not by good works, 
for then it could not be by grace. Bom. iii, 28, " There- 
fore we conclude that a man is justified by faith, without 
the deeds of the law." 

2. But upon what ground is it possible for a man to be 
justified, even by faith ? The Article answers this impor- 
tant question in these words, " only for the merit of our 
Lord Jesus Christ/' If this be the fact, what are we 
to understand by the merit of Christ ? It denotes the 
value of all that Christ suffered for the salvation of man- 
kind. 1 Pet. iii, 18, " For Christ also hath once suffered 
for sins, the just for the unjust ; that he might bring us to 
God." Gal. iii, 13, " Christ hath redeemed us from the 
curse of the law, being made a curse for us." These 
passages bring before us, not only the fact of the suffer- 
ing and sacrifice of Christ, but also the object of the sac- 
rifice. The object, as it is expressed in the Scriptures, 
was to transfer the curse of the law from the guilty to the 
innocent, or from sinners to himself. Hence he is called 
our Ransom. He bought us off from the curse of the 
law, by laying down his own life for ours, and thereby 
secured our redemption. 

" Lamb of God, for sinners wounded i 

Sacrifice to cancel guilt ! 
Thou the word, the Lord's Anointed 

Son of man, and Son of God." 

JNow, if Christ has satisfied the claims of the law against 
us, so that we may be justified by the merit of his suffer- 
ing, then he has redeemed us from the law itself, as a 
rule of justification. Hence it is, that a man cannot be 
justified by obedience to the claims of the law, for these 
claims have been already met in the obedience of Christ. 



MAN JUSTIFIED FOR CHRIST'S SAKE. 193 

It therefore follows, that men are justified, not by the 
deeds of the law, but by faith. And this privilege is 
granted to all men, for it is just as reasonable to suppose 
that the one act of obedience by Christ, procured for all 
mankind the blessings of God's grace, as to suppose that 
the one act of disobedience committed by Adam, should 
have brought the curse of the law upon all his posterity. 
The one offering of Christ has so fully satisfied the claims 
of the law, that man is brought upon the higher ground 
of faith ; and in place of looking to the law of works for 
the justification of his soul, he may believe in the Lord 
Jesus Christ, and he shall be saved. This is the ground 
of justification ordained by God himself. Every work 
therefore, that man can perform, and every sacrifice that 
he can make, is without merit. If man is righteous 
before God, it is 1 'only for the merit of our Lord Jesus 
Christ, by faith." 

3. This view of the subject, grounded, as it is, upon 
the testimony of God's word, makes it impossible for a 
man to be justified by his own " works or deservings." 
His nature is so depraved, that he cannot even will to do 
an act that is good ; and surely it cannot be supposed, 
that a righteous God will reward an evil work with justi- 
fication from sin. But man cannot be justified by works, 
for the reason that God has ordained that sinners shall 
be " saved by grace through faith." Any attempt, there- 
fore, to merit justification by works, must discredit God's 
own plan of salvation, and thereby increase the condem- 
nation of unbelief. But this is not all, for if a man con- 
fides in the merit of his good works, he never can be 
saved ; for his works not only make void the grace of 
God, but also render the death of Christ useless, and of 
no effect. Gal. ii, 21, " For if righteousness come by the 
law, then Christ is dead in vain." 

9 



194 MAN JUSTIFIED FOR CHRIST'S SAKE. 

But finally, justification by works is in direct contradic- 
tion to the uniform testimony of the Scriptures, St. Paul 
fully discusses the subject in his Epistles to the Romans, 
and the Galatians. In both of these Epistles, he es- 
pecially declares, that " by the deeds of the law there 
shall be no flesh justified in the sight of God," Horn. iii. 
20, GaL \\, 16. To this doctrine of our Article, sustained 
as it is by the Scriptures, we have the testimony of anti- 
quity. St. Clement says, "We are not justified by our- 
selves, neither by our own wisdom, or knowledge, or piety, 
or works that we have done in the holiness of our hearts ; but 
by that faith by which God Almighty has justified all men 
from the beginning." JEp. ad Cor. c. 32. And the testi- 
mony of Poly carp is the same. He says, " Ye are saved 
by grace, not by works, but by the will of God through 
Jesus Christ." 

4. This Article assumes the Scripture doctrine, that 
men were counted righteous in all ages of the world, 
only for the merit of Christ by faith. It lays hold of 
the fact that such is the efficacy of the atonement of 
Christ and his merits, that although he offered himself a 
sacrifice for sin but once, yet the influence of this one of- 
fering for the sins of the whole world, in procuring par- 
don for the penitent, has reached back to the fall of man, 
and will reach forward to the end of time. The merits of 
Christ was the ground of all the righteousness of the Pa- 
triarchal and Mosaic believers. And although these were 
periods of works and subordinate typical sacrifices, yet 
the justification of sinners was, even then, not by works, 
but by faith in Christ. Hence St. Paul refers to the case 
of Abraham and others, as illustrations of this fact. 
There is no record of the merit of good works in any of 
these cases, not even in the case of Abraham. 

He, it is true, was circumcised, but this was not the 



MAN JUSTIFIED FOR CHRIST'S SAKE. 195 

means of his justification. Bom. iv, 11, It was only the 
" Seal of the righteousness of the faith which he had, yet 
being uncircumcised ; that he might be the father of all 
them that believe, though they be not circumcised, that 
righteousness might be imputed to them also." 

This whole doctrine, as it is implied and taught in this 
Article, represents the justification of sinners, " through 
the redemption that is in Christ Jesus," by faith, as the 
free gift of God's grace. He provided the plan of our 
salvation ; and he provided the sacrifice and merit of 
Christ for us, to be appropriated to our hearts by faith, 
and not by works. And even the faith by which we 
may make this appropriation of Christ's sacrifice to our- 
selves, is, in a certain sense, the free gift of God's grace. 
The power to believe is from God, but the act of believ- 
ing, which is the appropriate result of this power, is our 
own. Hence we have the testimony of St. Paul, in Eph. 
ii, 8, 9, " For by grace ye are saved, through faith ; and 
that not of yourselves ; it is the gift of God. Not of 
works, lest any man should boast." 

" Grace first contrived the way 

To save rebellious man ; 
And all the steps that grace display 

Which drew the wondrous plan." 

So clearly is the merit of Christ the ground of pardon 
and salvation, that "our own works or deservings " are as 
nothing. And so clearly does this doctrine condemn the 
doctrine of merit in good works, that Romanism, in this, 
as in many other of her doctrines, is proved to be anti- 
Scriptural, and of dangerous tendency — one of "the doc- 
trines of devils." 

But finally, this doctrine of salvation by faith in Christ, 
is most happily expressed in the post communion service of 
our Church ; " Most humbly beseeching thee to grant 



196 MAN JUSTIFIED BY FAITH ALONE. 

that, by the merits and death of thy Son Jesus Christ, 
through faith in his blood, we and thy whole church may 
obtain remission of our sins, and all other benefits of his 
passion." 

Thee we own a perfect Saviour 
Only source of all that's good, 
Ev'ry grace and ev'ry favor 

Comes to us through Jesus' blood. 

SECTION SECOND. 
Man Justified by Faith alone. 

L The language of the Article on this doctrine is this : 
"Wherefore, that we are justified by faith only, is a most 
wholesome doctrine, and very full of comfort." Two 
things are here stated — the condition, or term of justifica- 
tion, which is faith ; and the moral influence of the doc- 
trine, it is " very full of comfort," 

Faith alone is the term of man's justification before 
God. But there are two kinds of faith spoken of in the 
Scriptures — dead faith and living faith. The first is an 
intellectual assent to the truth of Christianity, without 
any change of heart, or reformation of life, and is allowed 
to be possessed by wicked men professing Christianity, 
and by devils. The second is called living faith, and con- 
sists first, in intellectual assent to the truth, and second, 
in " the entire trust and reliance of an awakened and peni- 
tent sinner in the atonement of Christ alone as the meri- 
torious ground of pardon." The former may exist without 
the latter, but the latter cannot exist without the former. 

To state the doctrine of salvation by grace through 
faith more clearly, we may remark, that the merit of 
Christ in the atonement is the only ground of pardon, and 
faith is the ordained coiidition, or term of pardon. The 



MAN JUSTIFIED BY FAITH ALONE. 197 

merit is in the atonement of Christ as the free gift of God's 
grace, and not in faith as the condition of pardon. Faith 
is but the qualifying condition to which the promises of 
God unite the pardon of sin, so that without faith, in its 
highest sense, there can be no justification. Still, I re- 
mark again, the merit or value does not lie in the faith 
that justifies, but in the atonement of Christ ; and hence 
it is, that if Christ had not merited the favor of God, no 
promise of pardon would have been extended to any man, 
upon any condition ; and if God had not promised pardon, 
justification could never have followed, upon any condi- 
tion. It follows, therefore, that the connection of faith 
and justification is of God's institution. In ordaining 
faith as a term of justification, God has bound himself to 
give the benefits of the atonement of Christ to every peni- 
tent upon the right performance of the condition. 

2. If the soul is justified by faith alone, as the only con- 
dition of pardon, then it is clear that men cannot be justi- 
fied by works, and consequently cannot claim the remission 
of sin by anything good that they may attempt to perform. 
Gal. ii, 16, "Knowing that a man is not justified by the 
works of the law, but by the faith of Jesus Christ." And 
as if to enforce more fully the doctrine of justification by 
faith, in opposition to the supposed value of good works, 
the Apostle says: <f By the works of the law shall no 
flesh be justified." 

It follows, with equal clearness, that sinners are not 
justified by the imputation, or transfer of a righteousness 
that is not of faith. If they are, then there must either 
be more than one way of justification, or else justification 
by faith alone, as it is taught in the New Testament, is a 
senseless doctrine. But that the penitent sinner, who 
rightly believes, is justified by faith alone, is the uniform 
teaching of the Scriptures. Hence the theory of the im- 



198 



MAN JUSTIFIED BY FAITH ALONE. 



putation of Christ's personal moral obedience to believers, 
involves not only a perversion of the Scripture method of 
justification, but is fatal in its consequences. It leads the 
penitent soul away from that thorough and deep contri- 
tion, and full exercise of faith that must necessarily exist 
as the condition of pardon. It moreover beclouds the 
mind with doubt, and forbids that clearness of Christian 
experience that is so uniformly encouraged as the privi- 
lege of every believer. 

Justification by faith alone is so clearly the doctrine of 
the Bible, that its nature and importance can scarcely be 
misunderstood ; yet it is greatly mystified by writers who 
profess to fear that it endangers what are known as the 
doctrines of grace. But so far is this doctrine from pre- 
judicing the free grace of God, that it makes man's justi- 
fication by faith alone, proof that remission of sin is the 
effect of free grace, and not of faith. " Therefore it is by 
faith, that it might be through grace.' ' Hence it is, that 
boasting of our faith is cut off by the consideration that 
salvation is by grace through faith, and that even the 
' faith itself by which we are justified, is the gift of God. 

3. By affirming that faith is the term, or condition of 
justification, I mean, first, that there is no justification 
without it. "He that believeth not, is condemned al- 
ready;" and so long as he believeth not, that condemna- 
tion cannot be removed, but the ' ' wrath of God abideth 
on him." As there is no other merit whereby a con- 
demned sinner can be saved from the guilt of sin, but the 
merit of Jesus; so there is no other way of gaining the 
saving efficacy of his merits, but by " faith in his name." 
Hence we have, Acts xvi, 31, " Believe on the Lord 
Jesus Christ, and thou shalt be saved." Faith, therefore, 
is the necessary and only condition of justification. 

The second point carefully to be observed is this : " The 



MAN JUSTIFIED BY FAITH ALONE. 199 

very moment God giveth faith (for faith is the gift of God) 
to the ungodly that worketh not, that faith is counted to 
him for righteousness." Wesley. Now, if faith is taken 
for righteousness, then is the soul justified by faith, and 
God accepts of faith in the merits of Christ, as the righ- 
teousness of him that believes. Rom. iv, 3, " Abraham 
believed God, and it was imputed unto him for righteous- 
ness." Verse 5, " To him that worketh not, but believeth 
on him that justifieth the ungodly, his faith is counted to 
him for righteousness." Now, it is plainly said in the 
above and other passages, that where righteousness is 
imputed to a believer, he is considered the actual doer of 
a righteous act. A man cannot have actual sin imputed 
to him when he never committed sin, and so a man cannot 
have the righteousness of faith imputed to him when he 
has not believed with a heart unto righteousness. Abra- 
ham believed God, and his faith was counted to him for 
righteousness. This reconciles the claims of the gospel 
with the exercise of faith, as the only condition upon 
which the merits of Christ are made available to the peni- 
tent sinner. It is clear, then, that the atonement of Christ 
is accepted in the place of the personal punishment of the 
sinner, on condition of his faith. When faith in Christ is 
exercised, then God for Christ's sake takes away sin by 
pardoning the offender, and restoring him to his favor. 
In this sense, faith cannot be called a work, nor can it be 
said to have merit, for no merit can be allowed to faith. 
Merit is only allowed to Christ, and justifying faith is the 
exclusive reliance or trusting in the merits of Christ for 
salvation. Therefore it is, that by the very nature of faith 
as the gift of God, it shuts out all assumption of merit to 
the penitent believer, and gives all the glory of our salva- 
tion to the grace of God. To believe, is to do that which 
God requires of us — that which must be done in order to 



200 MAN JUSTIFIED BY FAITH ALOXE. 

justification ; and as faith is the gift of God, it may truly 
be said, that sinners are saved " by grace through faith, 
and that not of themselves." 

4. Justification is synonomous with pardon, as is evi- 
dent from the many instances in which both terms are 
used to express the same thing. But while this is true, 
both the terms differ from the meaning of the term re- 
generation in several particulars. Justification is a change 
of relation to the government of God, and regeneration is 
a change of character. In the one case, sin is pardoned ; 
and in the other, the moral nature is washed by the re- 
newing of the Holy Ghost. One is a work done for the 
the believing penitent ; the other is a work wrought in him. 
One is a restoration to the favor of God ; the other is a 
restoration of the image of God. With this Scriptural 
distinction before the mind, we will readily see that justi- 
fication must precede regeneration, both in the order of 
time and in the order of nature. Justification is not re- 
generation, but it must necessarily go before ; so that the 
offender may sustain that relation to the moral govern- 
ment, in which, only, it is possible for the inward regene- 
rating work of the Holy Spirit to take place. 

This fact very naturally leads us to remark upon the 
moral influence of this doctrine, " It is very full of 
comfort" 

First. It will not be forgotten that justification is a 
change of relation to the moral government of God. 
Guilt and condemnation are the prominent facts in the 
moral nature of every unrenewed man. Being wicked 
and rebellious, he has no peace — he is condemned because 
of unbelief. But as soon as faith takes hold of the merit 
of Christ, as the only ground of recovery from the con- 
demnation of the law, then there is peace. Rom. v, 1, 
" Being justified by faith, we have peace with God, 



MAN JUSTIFIED BY FAITH ALONE. 201 

through our Lord Jesus Christ." This is not only a 
doctrine of the Bible, but a fact in the experience of every 
Christian. When the soul is justified and regenerated, it 
is said to be "in Christ," as the branch is in the vine. 
Then it follows, as the earliest development of the be- 
liever's experience and conscious reconciliation to God, 
that " there is no condemnation." And here is the rea- 
son — Rom. viii, 2, " For the law of the spirit of life in 
Christ Jesus hath made me free from the law of sin and 
death." JSTow, if it is as true in the philosophy of spiritual 
consciousness, as it is in the Scripture statement of the 
effect of justification, then it follows as a consequent fact, 
that if the soul is conscious of its state of condemnation, 
being unpardoned, it is conscious of a state of peace in its 
justified state. 2 Cor. v, 17, " If any man be in Christ, 
he is a new creature." The old man is put off, with all 
his sins and consequent condemnation, and the new man 
is put on. In this new man there is, first, a full and clear 
consciousness of peace with God, with an inward spirit 
that "rejoices in hope of the glory of God." Second, 
Rom. v, 3-5, "And not only so, but we glory in tribula- 
tions also, knowing that tribulation worketh patience ; and 
patience, experience ; and experience, hope ; and hope 
maketh not ashamed ; because the love of God is shed 
abroad in our hearts by the Holy Ghost, which is given 
unto us." All this joy, hope and consolation, is conse- 
quent upon having access to the pardoning grace of God 
by faith. This whole passage is peculiarly expressive of 
inward conscious comfort, and outward Christian deport- 
ment and submission to the will of God. 

Second. But added to all this, and as a means of the 
fuller development of conscious justification, there is a 
higher testimony of the new life in the soul. This testi- 
mony is not only circumstantial and confirmatory of the 



202 MAN JUSTIFIED BY FAITH ALONE. 

inner witness of the soul itself, but is direct. Rom. viii, 
16, "The Spirit itself beareth witness with our spirit, that 
we are the children of God." Here we have the higher 
evidence, that not only our own renewed feelings prove 
that we are at peace with God, but the Holy Spirit him- 
self conveys to our souls the assurance of this delightful 
fact. Here we have, first, the testimony of our own 
spirits ; and, second, the testimony of the Holy Spirit. 
Gal. iv, 6, " God hath sent forth the Spirit of his Son 
into our hearts, crying, Abba, Father." It is clear, then, 
that the doctrine of justification by faith alone, " is a most 
wholesome doctrine, and very full of comfort." It is a 
wholesome doctrine, because it leaves out of its scope all 
doubtful experience, as the result of "little faith," and 
because it fully contemplates the highest possible evidence 
of pardon, and the greatest possible enjoyment of peace, 
hope and love. Hence it is, that the justified believer is 
not left to infer his state of peace with God, from what he 
may have done, or from what he may suppose to be cer- 
tain fruits of the Spirit, as " meekness, gentleness, cha- 
rity." The evidence of the Christian state is directly 
proved as the work of the Holy Spirit. "How this is 
done, we cannot fully understand, any more than we can 
understand the mode in which he produces any other 
effect in the mind." The fact itself is clearly asserted in 
the Bible, and this is enough. 

Third. All these facts are predicable of the doctrine 
of justification by faith alone. They are recognized as 
springing up in the believer's heart by a reformation in his 
own spirit, and a renewing of his soul by the regenerating 
influences and testimony of the Holy Spirit, and not by the 
transfer of the righteousness of another. He knows that 
lie has "believed on the son of God," and he knows for 
himself that he " has the witness in himself." He has 



MAN JUSTIFIED BY FAITH ALONE. 203 

the "testimony that he pleases God," that is, that his 
own former corrupt moral nature is so changed into the 
likeness of God, that he is pleased with him in his own 
distinct and renewed character. And this is the ground 
of his consolation ; this gives him peace ; this gives him 
joy ; and this gives him a well founded hope of eternal 
life. 

Fourth. The doctrine of justification by faith alone, re- 
conciles the Bible with itself. The uniform injunction is, 
Actsxvi, 31, "Believe on the Lord Jesus Christ, and thou 
shalt be saved." Mark xvi, 16, " He that believeth not, 
shall be damned." In these two passages, we have a 
clear view of the results of belief and unbelief. It is 
therefore as clear as language can make it, that faith, and 
not works, is the term, or condition of justification, but not 
the ground of this state. This is the merit of Christ. 
This doctrine reconciles the ultimate action of the govern- 
ment of God, with his favor to all men, and with man's 
moral free agency. The ability to believe is given to men 
through Christ, and the use or abuse of this ability se- 
cures a corresponding moral character, good or bad. 
Hence it is, that belief or unbelief will form the test of 
moral character in the final judgment of the world. It is, 
therefore, the duty of every man to believe that he may 
be justified here, and be a partaker of the life that never 
ends, in heaven. " Being justified by faith, we have 
peace with God through our Lord Jesus Christ." 

*' This is the faith we humbly seek, 
The faith in thy all-cleansing blood ; 

That faith which doth for sinners speak, 
0 let it speak us up to God I" 



AETICLE X. 



OF GOOD WORKS. 

" Although good works, which are the fruits of faith, and follow 
after justification, cannot put away our sins, and endure the se- 
verity of God's judgment ; yet are they pleasing and acceptable 
to God in Christ, and spring out of a true and lively faith, inso- 
much that by them a lively faith may be as evidently known as a 
a tree is discerned by its fruit." 

1 . This Article was drawn up in opposition to two fatal 
errors — that of Romanists, who hold that good works are 
meritorious ; and that of Antinomians and others, who 
hold that faith alone, without any good works, is sufficient 
for all the purposes of an effective religious life. The 
propositions contained in this Article are these : Good 
works ci cannot put away sin, or endure the severity of 
God's judgment ;" "yet are they acceptable to God in 
Christ." They are acceptable because of the merit of 
Christ, and not because of any merit in themselves. They 
"spring out of a true and lively faith." They "cannot 
put away sins," because they cannot atone for them. The 
atonement of Christ is the alone medium of pardon. Acts 
iv, 12, ' 1 Neither is there salvation in any other ; for there 
is none other name under heaven given among men, 
whereby we must be saved." 

Good works cannot endure the severity of God's 
judgments, because they are not perfect. They are 
pleasing to God, because he has commanded them to 
be done; and because "by them a lively faith may be 
as evidently known as a tree is discerned by its fruit." 
Hence all Christians are exhorted to good works. Matt. 

204 



GOOD WORKS. 



£05 



v, 16, "Let your light so shine before men, that they 
may see your good works, and glorify your Father 
which is in heaven." Now, it is evident that if good 
works glorify God, "they are pleasing and acceptable to 
him." It is for this very purpose that men are justified. 
Eph. ii, 10, "For we are his workmanship, created in 
Christ Jesus unto good works." As has been said, good 
works are signs of inward faith, and to keep this in an 
active state, and to exert a good influence upon each other, 
is the duty of every Christian. Tit. hi, 8, " These things 
I will that thou affirm constantly, that they which have 
believed in God, might be careful to maintain good works. 
These things are good and profitable unto men." These 
two passages show the reason why good works are plea- 
sing to God. Those who engage in them have been 
" created in Christ Jesus unto good works;" they "have 
believed in God." This new creation, consequent upon 
belief in God, admits them into the Christian covenant, 
and hence their persons and their services are "accepted 
to God in Christ." 

2. This doctrine is well expressed in the Westminster 
Confession of Faith, Chap, xvi, Sec. 2, " These good 
works, done in obedience to God's commands, are the 
fruits and evidences of a true and living faith, and by them 
believers manifest their thankfulness, strengthen their assu- 
rance, edify their brethren, adorn the profession of the 
gospel, stop the mouths of the adversaries, and glorify 
God, whose workmanship they are, created in Christ 
Jesus thereunto ,* that, having their fruit unto holiness, 
they may have the end eternal life." To understand 
this aright, we must ascertain what it is that constitutes 
the quality of a good action, and determines its real cha- 
racter. It is certainly the new creation of the soul in 
Christ Jesus unto good works. This directs and sanctifies 



206 



GOOD WORKS. 



the motives, and these give quality and character to the 
actions. Two acts may be done by different persons, and 
may be the same, so far as the outward action itself is 
concerned, yet one may be good and the other bad. The 
case of the Publican and the Pharisee will illustrate this 
thought. Both performed the same act — they prayed — 
but their acts were very different in character. The 
motive of the Publican was good, therefore his act was 
good ; but the motive of the Pharisee was evil, therefore 
his act was evil. The quality of an action that is good, is 
produced by the motive to glorify God. If the actuating 
motive is changed, as it always is in regeneration, then 
the same act that once had no good quality in it, is now a 
good work, because it is done with a good motive. It 
" springs out of a true and lively faith/' and this faith is 
established in the heart by the Holy Ghost. This is very 
clearly expressed by the Thirteenth Article of Religion of 
the Protestant Episcopal Church. " Works done before 
the grace of Christ, and the impartation of his Spirit, are 
not pleasant unto God, forasmuch as they spring not of 
faith in Jesus Christ, neither do they make men mete to 
receive grace, or (as the School Authors say) deserve 
grace of congruity ; yea, rather, for they are not done as 
God hath willed and commanded them to be done, we 
doubt not but they have the nature of sin." In Christian 
good works, therefore, everything depends upon the dis- 
position with which they are performed. If the heart is 
rio-ht, and governed by the law of God, the work may be 
called good, for, Luke vi, 45, "A good man, out of the 
good treasure of his heart, bringeth forth that which is 
good ; and an evil man, out of the evil treasure of his 
heart, bringeth forth that which is evil ; for of the abun- 
dance of the heart the mouth speaketh." 

3. We must admit, then, that there are good works, 



GOOD WORKS* 



207 



and that they proceed from a good heart ; but this admis- 
sion does not elevate them to a condition or term of par- 
don, for they " cannot put away sins." There is nothing 
of an expiatory character in them ; nor can they be re- 
garded, in any sense or degree, as a substitute for a pure 
heart. In the case of a justified man, who alone can per- 
form a good work, his chief dependence is upon Divine 
grace, and this dependence must always exist. John xv, 
5, "For without me, ye can do nothing." Now, if it is 
true that even the good man must depend upon God for 
all the good that he is able to perform, his good works 
cannot merit the Divine favor, or put away sin ; for de- 
pendence and merit are so wholly incompatible, that it is 
not conceivable how any being can merit anything by 
doing what is his duty, and what God assists him to do. 
But it is the duty of every good man, with the assistance 
he has, to do all the good works he can. Ps. xxxvii, 3, 
" Trust in the Lord, and do good." Heb. xiii, 16, " But 
to do good, and to communicate, forget not ; for with such 
sacrifices God is well pleased." Hence, doing good works 
is to be the habit of the Christian life. It is therefore 
neither possible nor requisite that he should be distinctly 
conscious of the motive to right action, at all times, and in 
every single action. The habit of doing right implies a 
prevailing feeling of love to God, and the value of actions 
performed under the force of this principle, as the constant 
controling spirit of the life, is not less, but often much 
greater. Hence it is, that actions are considered by God 
with relation to the moral character and life of him who 
does them. His principles and motives, with all the other 
circumstances of the action, come into the notion of a work 
purely good. For, unless all these be good, the action in 
its own abstract nature may be ever so good, and it can- 
not render the doer acceptable in the sight of God. But 



208 



GOOD WORKS. 



there are some actions good in themselves, as justice^ 
temperance, charity. These are called good from the 
morality and nature of the actions themselves, -whatever 
may be the real character of the doer ; but either or all of 
these cannot be substituted for the regeneration of the heart. 

4. But good works are " pleasing and acceptable to God 
in Christ/ ' They please God, because he has commanded 
them, and because they " spring out of a true and lively 
faith." To see this more clearly, we may consider some 
of their uses. 

First. They are the fruits and evidences of a lively 
faith. Inoperative faith produces no fruit, and is called, 
in James ii, 17, dead faith, for "if it hath not works, it is 
dead, being alone." If this dead faith is without works, 
then it follows, that if there is a living faith in the heart, 
there will be good works as signs of that faith. Hence, 
James says, "I will show thee my faith by my works." 
Thus it is that "a lively faith may be as evidently known 
as a tree is discerned by its fruit." It is therefore im- 
possible to please God, or perform any real good work, 
without faith. Heh. xi, 6, " But without faith, it is im- 
possible to please him." 

" Plead we then for faith alone, 
Faith which by our works is shown." 

Second. By good works, Christians show their thank- 
fulness to God for his goodness to them. Ps. cxvi, 12, 
13, " What shall I render unto the Lord for all his bene- 
fits toward me ? I will take the cup of salvation, and call 
upon the name of the Lord." 

Third. Good works strengthen the believer's confidence 
in God, and his assurance of Christian love. 1 John ii, 
5, " But whoso keepeth his word, in him verily is the love 
of God," and verse 3, "Hereby we do know that we know 
him, if we keep his commandments." 



GOOD WORKS. 



209 



Fourth. Good works adorn the Christian profession, 
and glorify God. Matt, v, 16, " Let your light so shine 
before men, that they may see your good works, and 
glorify your Father which is in Heaven." 

Fifth. Good works are the fruits of holiness, and anti- 
cipate eternal life. Eph. ii, 10, "For we are his work- 
manship, created in Christ Jesus unto good works, which 
God hath before ordained that we should walk in them." 
Rom. vi, 22, " But now being made free from sin, and 
become servants of God, ye have your fruit unto holiness, 
and the end everlasting life." All the above passages 
clearly establish the use of good works. 

5. But such is the connection between Christian good 
works and eternal salvation, that one depends upon the 
other. It is true that salvation consists in the entire reno- 
vation of the soul, and that this is the gift of God through 
faith, and cannot be merited by good works. But, at the 
same time, it is the uniform testimony of the Bible, that 
this blessing may be forfeited by that man who omits 
good works. These are necessary to the continuance and 
progress of renewing grace in the heart, and consequently 
to the reward of eternal life. The happiness of the soul 
consists in rewards, or proofs of the Divine favor, as peace 
with God, and joy in the Holy Ghost, with the promise 
and positive assurance of the future life. But these re- 
wards, whether bestowed in this life or in the life to come, 
cannot be merited by good works in themselves, any more 
than the pardon of sin. "But faith and the good works 
connected with it, are the conditions alone on which alone 
these rewards are bestowed ; and the degree of reward is 
regulated by the degree of zeal in holiness which is ex- 
hibited." Obedience to the law of God is as essential a 
part of true faith, as trust in God through Christ. We 
may therefore justly say, that good works are as essential 

9* 



210 



GOOD "WORKS, 



to the attainment of eternal life, as a condition, as faith is, 
though they are not to be regarded as in any degree meri- 
torious, or in any degree as the procuring cause of this 
final blessing. Hence we have this testimony of Justin 
Martyr: <( Christ hath declared that not they only who 
profess his religion, but they who do the works which he 
hath commanded them, shall be saved." It is clear, then, 
that good works are essential prerequisites to an admission 
into heaven. And though they do not merit this ultimate 
blessing, yet are they necessary in all who are " heirs of 
the grace of life for as these are " made free from sin," 
they " have their fruit unto holiness, and the end ever- 
lasting life." Rom. vi, 22. 

6. The doctrine of this Article is of very great practical 
value to every Christian. Among other things, it teaches 
us that there is but one method of salvation, and but one 
set of conditions upon which this salvation may be obtained. 
But it teaches, 

First, That if there is a settled desire to do that which 
God has commanded and thereby to glorify him, there is 
very conclusive evidence that the soul is under the influ- 
ence and direction of the Holy Spirit. This desire to do 
the will of God is not natural, and if it exists to any degree 
at all, it exists as the implantation of the grace of God. 
It is the source of Christian action, and this in its turn is 
the evidence of the inworking of the truth as it is in Christ. 
It is very evident, therefore, that no man who is in the 
carnal state can possess a disposition to do the will of God. 
Rom. viii, 7, " Because the carnal mind is enmity against 
God." But the disposition to do right actions is peculiar 
to the man of God, and by this he knows that he has 
passed into the new, or spiritual state, and can rejoice in 
his conformity, as far as it goes, to the Divine will. This 
is the man who can say, in truth, 



GOOD WORKS. 



211 



" Lord, I believe, and rest secure 

In confidence divine, 
Thy promise stands forever sure, 

And all thou art is mine." 

Second. This doctrine should impress every Christian 
with the duty of doing good to all men. It embraces the 
apostolic advice in Gal. vi, 10, "As we have therefore 
opportunity, let us do good unto all men, especially unto 
them who are of the household of faith." This duty is 
limited by no circumstance but the absence of opportu- 
nity. If there be no occasion for good works toward 
others, the disposition of course will still remain in the 
heart. If so, it follows that when the believer is not in- 
clined to do that which is good, he has reason to suspect 
that all is not right within. Good works are the signs of 
that faith which purifies the heart, and no good work, 
however small, shall loose its reward. Markix, 41, " For 
whosoever shall give you a cup of water to drink in my 
name, because ye belong to Christ, verily I say unto you, he 
shall not loose his reward." But the works that God has 
commanded us to do, tend to lead out, and to perfect the 
faith that prompts the action. James ii, 22, " Seest thou 
how faith wrought with his works, and by works was 
faith made perfect ? Now, if good works tend to make 
faith perfect, and if they shall be rewarded as signs of a 
perfecting faith, with the final favor of God, then it is the 
duty of all professing Christians to do that which is good 
to all men, but more especially to those of their brethren 
in the household of faith. 

Third. We see by the prominency given to both, how it 
is that a man is justified by faith, and how it is that a 
man is justified by works. St. Paul urges the doctrine of 
justification by faith alone, but never opposes the exhibi- 
tion of this faith by good works. St. James urges the 



GOOD WORKS. 



necessity of works as signs of faith, and teaches that a 
man is justified by faith and works together. The one 
urges the theory of justification, while the other urges 
the theory and practice of the whole Christian life. True 
saving faith is planted in the heart by the Spirit of God, 
and prompts the believer to good works as its legitimate 
fruit, and as the testimony of its genuineness. This is 
seen in the fact stated by St. James — "Faith without works 
is dead." But neither of these Apostles urge either the 
merit of faith, or good works, as the ground of justifica- 
tion. When properly understood, they both insist upon 
faith as the term of justification, and good works as the 
evidence of this faith, and as essential to its life and pro- 
gress. St. Paul urges faith as the onl} r term of the justi- 
fication of sinners, and St. James urges the continuation 
of this faith, with its appropriate sign of good works, as 
the term of the justification of believers, — their good 
works being the sign of the faith which they have. He 
also very forcibly illustrates the whole argument by re- 
ferring to one single fact, that any one may comprehend. 
" For as the body without the spirit is dead, so faith 
without works is dead." 

Save us by grace, through faith alone, — 
A faith thou must thyself impart ; 
A faith that would by works be shown ; 
A faith that purifies the heart. 



ARTICLE XI. 

OF WORKS OF SUPEREROGATION. 

'* Voluntary works, besides over and above God's command- 
ments, which are called works of supererogation, cannot be taught 
without arrogancy and impiety. For by them men do declare 
that they do not only render to God as much as they are bound to 
do, but that they do more for his sake, than of bounden duty is 
required ; whereas, Christ saith plainly, When ye have done ail 
that is commanded of you, say, We are unprofitable servants." 

1. This Article is directed against an error of Ro- 
manism. The error is expressed by the Latin words 
super and erogatio, which, when joined together, give the 
word, supererogation. This compound term, signifies 
literally, to give above what is required, and it designates 
that overwork, or surplus service rendered to God above 
what he has required. It is designed to express how 
much more, pious Romanists do for God, than he requires 
of them by anything he has revealed in his holy Word. 
To justify themselves in this assumption, they assert that 
Christ suffered more than was necessary for the salvation 
of man, and that the saints have done the same ; and 
that this surplus merit of good works is placed at the dis- 
posal of his holiness the Pope, to be dispensed at his will 
for remission from purgatory by indulgencies. It is as- 
serted in this Article that such a doctrine " cannot be 
taught without arrogancy and impiety.' ' Arrogancy, be- 
cause it exalts human merit ; and impiety, because it 
detracts from the honor of Christ, and is, therefore, essen- 
tially wicked. To see that this is a groundless and wicked 
error, we have but to refer to the words of Christ, •« who 

213 



214 



SUPEREROGATION. 



saith plainly, When ye have done all that is commanded 
of you, say, We are unprofitable servants.'' 

2. That we may see the reason of this Article, and 
the fact that it does not embrace more than is involved in 
the blasphemous error against which it is directed, we 
will let Romanists make their own statements. They 
say, " that every human action which proceeds from free 
will, moved not only by actual grace, but also instructed 
by sanctified grace, if it merely be referred to God, is 
worthily meritorious ; and thus, not only acts of charity, 
but also of temperance, justice, and every virtue, are merito- 
rious of eternal life.'* " These points have been settled." 
Council of Trent, Sess. 6, Chap* 16, Canon 32. " If 
any one shall say. that the good works of a justified man, 
do not truly merit an increase of grace, eternal life, and 
the attainment of eternal life itself, on condition, however, 
that he shall die in a state of grace, and even in increase 
of glory, let him be accursed." Dreg's Trans, of Dens' 
Theol. When they speak of satisfaction for sin, they say, 
"A certain temporal punishment God reserves for the 
penitent himself to endure and that "the Church be- 
lieves and teaches, that her jurisdiction extends to this 
satisfaction, so as to be able to remit it wholly or in part, in 
certain circumstances, by what is called Indulgences." 
Milner's End of Controv. Such is the doctrine of the merit 
of good works, as held and taught by Papists. Dr. Mo- 
sheim states this doctrine of Romanists thus ; " there ac- 
tually is an immense treasure of merit, composed of the 
pious deeds of the saints, which they have performed 
beyond what was necessary for their own salvation, and 
which were applicable to the benefit of others ; that the 
guardian and dispenser of this precious treasure was the 
Roman pontiff ; and that of consequence he was em- 
powered to assign, to such as he thought proper, a portion 



SUPEREROGATION. 



215 



of this inexhaustible source of merit, suitable to their re- 
spective guilt, and sufficient to deliver them from punish- 
ment due to their crimes." His. Vol. 2, p. 288. 

3. The abuse of this assumed power, and the extensive 
public sale of indulgences to commit sin, was the imme- 
diate cause of the Reformation. This powerful develop- 
ment of truth took hold upon the roots of this immense 
evil, and so exposed them to the sifting fires of truth, that 
kingdoms and nations beheld in them nothing but a blas- 
phemous scheme of fraud and covetuousness. And now, 
the whole Protestant world maintains that there is not the 
slightest foundation for works of merit, or supererogation 
in the Scriptures ; and that this error has no other foun- 
dation than the corrupt imaginations of wicked and de- 
signing; men. Hence the doctrine is both arrogant and 
impious, because it exalts and dignifies human merit to the 
direct and clear contradiction of the Bible ; and because 
it takes away from the honor and power that is attached 
to the merit of our Lord Jesus Christ. The propriety, 
therefore, of an expression of what Protestant Christians 
believe to be dangerous errors, and of what they believe 
to be the truth, in an Article of faith like the one now 
under review, must be approved by all correct thinkers. 

4. This Article of Religion denies that man is able to 
do more than is necessary for his own salvation ; and, that 
he is able by any possibility of sanctity or faith, to merit 
anything by his good works, or to transfer the merit of 
any of his good works, if merit they have, to the account 
of another. The first of these propositions is disproved 
by Lulce xvii, 10, ''So likewise ye, when ye shall have 
done all those things which are commanded you, say, We 
are unprofitable servants ; we have done that which was 
our duty to do." The second proposition is disproved by 
Ps. xlix, 7, "None of them can by any means redeem 



216 



SUPEREROGATION. 



his brother, nor give to God a ransom for him." But 
this doctrine may be further disproved by considering how 
much is required of the Christian by the law of God. 
The requirement is in these words, Luke x, 27, " Thou 
shalfc love the Lord thy God with all thy heart, and with 
all thy soul, and with all thy strength, and with all thy 
mind ; and thy neighbor as thyself." Now nothing more 
can be conceived of as within man's ability to perform, 
than is embraced in these two commands. It therefore 
follows, that if the law of God requires of man all that 
he is able to perform, by the utmost possible use of the 
mental and moral powers of his being, there is neither 
ability nor room for works of supererogation. 

All the good works that man can perform in his best 
state, proceed from the ability that God gives him to do 
good. His love dwells in the heart of the Christian, and 
gives character to the motive by which only, the work 
may be said to be good. And hence it is, that the Chris- 
tian's motive to do good, and his good works proceed 
from God. Phil, ii, 13, "For it is God which worketh 
in you both to will and to do of his good pleasure." 

5. But if the doctrine of supererogation be true, then 
will every man have an equal reward of happiness in the 
life to come. Merit will be taken from the extra, and 
added to the scantiness of the works of individuals, and 
all will share alike in the joys of heaven. But this is 
contrary to the Scriptures, and cannot be true. Their 
uniform and most reasonable testimony is, that there 
will be differences of reward and punishment in a future 
state ; and that this difference shall be based upon what 
men do in this life. When Christ shall come in the glory 
of his Father, " Then he shall reward every man accord- 
ing to his works," Matt, xvi, 27. Nothing is said here 
of the surplus merit of good works, set to the credit of 



SUPERERO GATION. 



217 



another ; but on the contrary, every man shall be per- 
sonally rewarded for whatever he may have personally 
done. 1 Cor. xv, 41 , 42, "For one star differeth from 
another star in glory. So also is the resurrection of the 
dead." This error can have no support from this pas- 
sage, but on the contrary, a direct rebuke. Nor has it 
any support from any other portion of the Scriptures, be- 
cause they uniformly prove that the reward of the most 
useful and the most enlarged sanctified capacity, is a re- 
ward of grace, and not of debt. This is the view of the 
truth as it was entertained by early Christians, and as it 
was supported by the Christian Fathers. How then can 
Romanists account for the historic fact that the absurd 
assumption of works of merit, and works of supereroga- 
tion had no existence in either faith or practice till some 
time in the twelfth century ? And how can they account 
for the historic fact that the doctrine of salvation by faith 
alone, as taught by St. Paul, was lost sight of in propor- 
tion as the doctrine of human merit and surplus works 
was made prominent ? 

6. If the doctrine of supererogation be true, and of as 
much value in man's present and future happiness as Ro- 
manists contend for, it is not conceivable why the Scriptures 
should not only be entirely silent upon the subject, but 
clearly contradict and condemn the most favorable bear- 
ing of the whole theory. If in anything the gospel should 
be full and explicit, it should be in that which concerns 
our peace and reconciliation with God, and the means of 
escaping his wrath. But the Bible is full and explicit, 
and contains all the necessary doctrine and instruction to 
"thoroughly furnish unto all good works." It every- 
where teaches that man is justified by faith alone, and 
not by works, for 1 ' Christ saith plainly, when ye have 
done all that is commanded you, say, We are unprofitable 

10 



218 



SUPEREROGATION. 



servants." Thus we have the testimony of the Bible, 
not only against salvation by works, but against the pos- 
sibility of any man doing more than God requires of 
him, or in any degree making satisfaction for the sins of 
another. In full view of this clear Scripture principle, 
Bissil, in his work on the Forty-eighth Psalm lays down 
this proposition and question ; " He that cannot make 
satisfaction or propitiate God for his own sins, how can he 
do it for another ?" But to carry the influence of good 
works to the utmost possible limit, we may say with St. 
Augustine, that, " Brethren may die for brethren, yet the 
blood of any martyr is not poured out for the forgiveness 
and remission of their brethren's sins." This remark is 
founded upon the fact, uniformly contended for by Au- 
gustine, and every other correct Biblical thinker on this 
subject, that, " The offering of Christ once made is that 
perfect redemption, propitiation and satisfaction for all 
the sins of the whole world, both original and actual ; 
and there is none other satisfaction for sin, but that 
alone." Art. xx. 

7. But with all the array of Scripture and reason that 
may be leveled against this error, still Romanists cling to 
it ; and to make a show of argument in its defense, they 
torture the parable of the Ten Virgins, into what they 
suppose to be very clear testimony. This parable might 
be of some use to them, if all the virgins had been wise ; 
but unfortunately for Rome, five were foolish, and these 
were the persons that seemed to believe somewhat in 
works of supererogation. They cried for a transfer of 
merit that they might go in to the wedding, and have an 
equal enjoyment with the other virgins. But these wise 
virgins had nothing to spare ; they seem to have had no 
knowledge of the new mode of getting into heaven. 
They had toiled all their lives in the old fashioned way, 



SUPEREROGATION. 



219 



and when the cry was heard, "Lo he cometh !" they had 
just enough, and nothing to spare. While the foolish 
virgins were gone to get oil, "The bridegroom came ; and 
they that were ready went in with him to the marriage ; 
and the door was shut." But what of the poor foolish 
virgins who could obtain no transfer of the merit of good 
works from others ? They came with all the horrors of 
disappointment, "Saying, Lord, Lord, open unto us. But 
he answered and said, Yerily I say unto you, I 
know you not." Why not ? They seem to have been 
Romanists, for they demanded the surplus merit of the 
good works of others to help them into the kingdom of 
heaven. They were, however, a little mistaken, for they 
did not make the request of sister Romanists, and conse- 
quently, they got no oil. What then ? Papists say they 
have gone to Purgatory, and after they have suffered for 
their sins a sufficient length of time, they will have enough 
merit of good works to purchase their souls, and then they 
will go into heaven also. It seems then, that Romanists 
have more chances for their lives than one. But how they 
contrive to get so many ways of entrance into the 
holy heavens, and pass by the only way the Bible points 
out, is a mystery to Protestants. And how it is that 
they can make out to do more than they can is another 
great mystery. 

8. But this doctrine is so absurd in itself, and so con- 
trary to right reason and the Scriptures, that it scarcely 
demands a serious notice ; and were it not for its fatal 
consequences in the moral perversion of the thousands 
who are enslaved to the superstitious mummeries of Ro- 
manism, and the efforts that are made by her swarm of 
priests to propagate this, with her thousand other errors, 
nothing would have been said upon this Article beyond a 
mere analysis and definition. But to profit as much as 



220 SUPEREROGATION. 

may be, by what has been said in opposition to this supe- 
rerogation of Romanism, I remark, 

First. The error opposed by this Article is full of false- 
hood, and tends to evil. It is contrary to reason, to the 
Scriptures, and to every principle of truth within the scope 
of human intellect. Its evil moral results may be seen in 
the fact that it tends to damp the Christian's ardor in 
the pursuit of holiness, by narcotizing his soul with the 
fatal idea that he has already gained enough ; and if not, 
that the surplus merit of the good works of some other 
person will be transferred to his account, and therefore 
he need strive no longer. 

Second. The doctrine, as it has been investigated and 
condemned by the Scriptures, has brought out some of 
the opposing truths of God's word, and has assisted us 
to see more clearly the great benefit of the doctrine of 
justification by faith alone. We have seen, that although 
the good works of believers are not meritorious, yet are 
they acceptable to God in Christ, as signs of an inward 
faith. That even this may be true, we have also learned 
the necessity of our persons being accepted of God ; that 
we be justified by faith. When God accepted the offering 
of Abel, he testified that he had respect to his person, 
or, that he esteemed him righteous. This but confirms 
the whole scope of the New Testament, in its uniform 
teaching. We find here, that no man's works or offer- 
ings can avail with God, unless the heart is right with 
the Divine law. The fountain must be pure in order 
that it may send forth sweet water. 

Even then, no man is authorized to expect any merit 
of God's favor from any, or all of his good works, 
however pure. 

Third. We learn from the proofs of error in the doc- 
trine under review, the great value of the Bible as the 



SUPEREROGATION. 221 

only rule of faith and practice. It acknowledges no 
power to ordain doctrines but that of God ; no other Me- 
diator but Jesus Christ, and no other test of righteous- 
ness before God, but a pure heart. Wherever the Bible 
is, and is in the common language of the people, as it 
always should be ; and where it is read, there is less of 
superstition and ignorance than where it is not. And 
wherever it has gone among Romanists, it has been the 
means of many conversions to God. With this Book be- 
fore us, we learn that the best of our works are not 
accepted of God as they are ours, but only on account of 
the merit and mediation of Christ ; for, as our persons 
are accepted in him, so also our works are only ac- 
ceptable to God by him. We must be " lively stones," 
and " built up a spiritual house " a holy priesthood, to 
offer up spiritual sacrifices, acceptable to God by Jesus 
Christ." 

" We have no outward righteousness, 

No merit of good works to plead ; 
"We only can be saved by grace : 

Thy grace, 0 Lord, is free indeed.' ' 



ARTICLE XII. 

ON SIN AFTER JUSTIFICATION. 

" Not every sin willingly committed after justification is the 
sin against the Holy Ghost, and unpardonable. "Wherefore, the 
grant of repentance is not to be denied to such as fall into sin 
after justification ; after we have received the Holy Ghost, we 
may depart from grace given, and fall into sin, and, by the grace 
of God, rise again and amend our lives. And therefore they are 
to be condemned who say they can no more sin as long as 
they live here ; or deny the place of forgiveness to such as truly 
repent." 

SECTION FIRST. 
Not Every Sin the Blasphemy against the Holy Ghost. 
1. "~Not every sin willingly committed after justifica- 
tion, is the sin against the Holy Ghost.' ' It is assumed 
here that justified persons may sin ; that they may sin 
willingly, and not commit the sin against the Holy Ghost. 
To understand this aright, we must see what justification 
is. Justification is a forensic term, and means the declar- 
ing of a person to be righteous, according to law. In 
theology, the term is synonymous with pardon, and 
means the act by which God biings the sinner out of a 
state of guilt and condemnation, into a state of pardon 
and spiritual liberty. It is the pardon of all sin that is 
past. This is justification. The question now is, Can the 
believer commit sin after justification ? Antinomians say 
they cannot, because they are regenerate, and within the 
covenant of grace. But in opposition to this error, our 
Article assumes that he can ; and the assumption is based 
upon the Scripture doctrine, that the believer is liable to 
fall into sin as long as he is in a state of trial. St. Paul 

222 



BLASPHEMY AGAINST THE HOLY GHOST. 223 

says, in 1 Cor. ix, 27, " I keep under my body, and 
bring it into subjection ; lest that by any means when I 
have preached to others, I myself should be a cast away." 
Now, the possibility of falling into sin, and of being 
finally lost after justification, is most clearly stated in this 
passage. The Apostle well understood, that, in this state 
of probation there is danger of falling into sin ; and that 
the best of Christians can stand no longer than they do 
their duty and depend upon God. 1 Cor. x, 12, " Where- 
fore let him that thinketh he standeth, take heed lest he 
fall." These, with numerous other passages, prove the 
truth of our Article, and establish the fact, that if this 
liability to fall into sin were removed, there could be no 
such a thing as trial, and the many exhortations to stead- 
fastness, to faithfulness, to perseverance, would be with- 
out meaning ; and the idea of moral freedom would be 
but the phantom of a vague philosophy. 

2. This Article denies that every sin committed after 
justification, " is the sin against the Holy Ghost, and un- 
pardonable." But what is the sin against the Holy 
Ghost ? If this question be rightly answered, it may be 
of great use to many Christians. But it is to be re- 
gretted that the phrase "sin against the Holy Ghost," 
was permitted to find a place in theological writings, for 
it is not only unscriptural, but very indefinite, and well 
calculated to mislead. The Scripture term is " blas- 
phemy," as in Matt, xii, 31, 32, "But the blasphemy 
against the Holy Ghost shall not be forgiven unto men." 
" But whosoever speaketh against the Holy Ghost, it 
shall not be forgiven him, neither in this world, neither in 
the world to come." The other proof texts that properly 
relate to this subject, are Mark iii, 28-30, and Lake xii, 
10. In all these passages the phrase, blasphemy against 
the Holy Ghost, is the uniform mode of expression. 



224 BLASPHEMY AGAINST THE HOLT GHOST. 

The term blasphemy expresses a grade of wickedness, 
and a settled malignity of sonl that can be predicated of 
no other sin, and hence it is unpardonable. But to see 
what this sin is, we must consult the occasion of the fore- 
going texts. Christ had been engaged in casting out 
devils, and while "all the people were amazed," the 
pharisees said, " This fellow doth not cast out devils, but 
by Beelzebub, the prince of devils." Matt, xii, 24. Here 
we find what constitutes blasphemy against the Holy 
Ghost. It is neither less nor more than ascribing 1 the 
miracles of Christ, which were wrought by the power of 
God, to the spirit of the devil. This was done by the 
pharisees with the malicious purpose of rendering Jesus, 
in the estimation of the people, as nothing more than a 
magician, standing in alliance with satan. This blas- 
phemy, therefore, was not committed against the personal 
dignity of the Holy Ghost,, as God, but against those 
Divine operations wilich were manifest, as the peculiar 
work of the Holy Spirit. " The pharisees, therefore, 
committed the sin against the Holy Ghost, not only by ob- 
stinately denying, against their own convictions, the mi- 
racles which Jesus performed in proof of his Divine mis- 
sion, and which they knew in their hearts to be performed 
through Divine agency : but, by giving them out as im- 
posture and the effect of an evil spirit, with which Jesus 
stood in alliance." " This, considering the circumstances 
in which the pharisees were, showed a high degree of 
wickedness, and was actual blasphemy against God, — a 
designed and deliberate blasphemy too, which they 
were by no means disposed to repent of, or to retract." 

3. Whether this blasphemy can be committed now, is 
a question of great importance to some. The Article 
seems to admit that it can ; but on the other hand, it is 
contended that it cannot, inasmuch as the days of mira- 



BLASPHEMY AGAINST THE HOLY GHOST. 225 

cles are past, and no one at present Las an equal advan- 
tage with the pharisees for attaining to a full conviction of 
the reality of miracles. Hence it is supposed this sin 
cannot be committed, because miracles are no longer per- 
formed. "But there is still, however, one case in which 
the same sin which was committed by the pharisees, may 
be still committed, viz ; where one is fully convinced of 
the historic truth of the miracles of Jesus, and that they 
were done through Divine power, and yet, in total oppo- 
sition to his convictions, and with the same malicious pur- 
pose which the pharisees had, pronounces them to be 
imposture and deception, the effect of magic or other 
wicked arts. This would in reality be the same case with 
that of the pharisees. For the circumstances of having 
seen the miracles ourselves is of no special consequence, 
and it is enough if one be convinced of their truth. 
When the conviction of the truth of the miracle is equally 
strong in one who has not seen them, and in one who has ; 
the same degree of guilt would seem to be necessarily 
involved in denying them. Such a case, indeed, will 
seldom occur, but the possibility of it must be admitted." 

Hence the framers of this Article very properly in- 
serted, that, " not every sin willingly committed after jus- 
tification is the sin against the Holy Ghost." This is but 
one sin, and every other sin and blasphemy shall be for- 
given but this. 

4. But while this Article maintains that all the sins of 
believers may be forgiven, though willingly committed, it 
by no means encourages sin. Nor has the 'believer any 
right to commit sin willingly or otherwise, simply because 
a merciful God will forgive sin when repented of. Chris- 
tians are liable to fall into sin in every period of their 
state of trial, but this liability to sin is not sin itself ; it is 
no reason why sin should be indulged in, nor a reason 



226 



SIN AFTER JUSTIFICATION. 



why every Christian should neglect the means of resisting 
sin, or pray constantly to be delivered from temptation. 
" From dark temptation's power, 

From Satan's wiles defend 
Deliver in the evil hour, 
And guide us to the end, 

SECTION SECOND. 
Sin after Justification. 
1. ' ' After we have received the Holy Ghost, we may 
depart from grace given, and fall into sin, and by the 
grace of God, rise again and amend our lives." The 
first thing assumed in this part of the Article is, that true 
believers receive the Holy Ghost. This is not a mere as- 
sumption, but a clear doctrine of the Bible. Rom. viii, 
15, 16, " For ye have not received the spirit of bondage 
again to fear ; but ye have received the Spirit of adoption, 
whereby we cry, Abba,' Father. The Spirit itself beareth 
witness with our spirit, that we are the children of God." 
1 Car. iii, 16, "Know ye not that ye are the temple of 
God, and that the Spirit of God dwelleth in you" Gal. 
iv, 6, "And because ye are sons, God hath sent forth 
the Spirit of his Son into your hearts, crying, Abba, 
Father," and 1 John, v, 10, "He that believeth on the 
Son of God hath the witness in himself." But the fact 
that the Holy Spirit is in the hearts of true believers, is 
still further made out by a notice of the fruits of the 
Spirit, in Gal. v, 22, 23, as "love," "joy," "peace," 
" long suffering," " gentleness," " goodness," " faith," 
" meekness," " temperance." With these and other si- 
milar passages before us, we cannot doubt the propriety 
of the language of our Article ; nor can we doubt that it 
is the high privilege of the Christian to enjoy the comforts 



SIN AFTER JUSTIFICATION. 



227 



and testimony of the Holy Ghost in his heart, from the 
period of his adoption into God's family on earth, until 
his soul is admitted into the upper and better state. 

2. But, < 'After we have received the Holy Ghost, we 
may depart from grace given, and fall into sin." These 
words of the Article are founded, first, upon the possi- 
bility of falling into sin ; and second, upon the danger of 
falling into sin, after the soul has been justified by God's 
free grace. Upon both of these points there is a general 
agreement among all sound Christians, and especially be- 
tween Armenians and Calvanists. Both admit the possi- 
bility, and by consequence, the danger of falling into sin 
after justification. But when they advance a step farther 
they divide ; Armenians believing that the Christian may 
so far fall from grace given, as to be finally lost ; while 
the Calvanists believe that the decree of election secures 
to every believer the certainty of final salvation. Here is 
their own statement of this doctrine ; " Thev whom God 
hath accepted in his Beloved, effectually called and sanc- 
tified by his Spirit, can neither totally nor finally fall away 
from the state of grace; but shall certainly persevere 
therein to the end, and be eternally saved." Confi of 
Faith, Chap, xvii, Sec. h 

The opposite doctrine, that true believers may so 
far backslide from God, as to be finally lost, is 
founded in the following and other passages of Scripture ; 
indeed, we believe it is implied in the whole fact of inde- 
pendent moral free agency. But to the text, Ez. xviii, 
24, " But when the righteous turneth away from his 
righteousness, and committeth iniquity, and doeth accord- 
ing to all the abominations that the wicked man doeth, 
shall he live ? All his righteousness that he hath done 
shall not be mentioned ; in his trespass that he hath tres- 
passed, and in his sin that he hath sinned, in them shall 



228 



SIN AFTER JUSTIFICATION. 



he die." The doctrine of this passage is in accordance 
with the general doctrine laid down in verse 20. " The 
soul that sinneth, it shall die." The death here spoken 
of, cannot mean the death of the body, for it will die 
whether there is sin or not. Chap, xxxiii, 18, " When the 
righteous turneth from his righteousness, and committeth 
iniquity, he shall die thereby." These two passages 
plainly teach that one who is esteemed righteous by^ 
God himself, may fall from that righteousness, and perish 
in everlasting death. John xv, 6, " If a man abide not 
in me, he is cast forth as a branch, and is withered ; and 
men gather them, and cast them into the fire, and they are 
burned." The persons here spoken of were in Christ as 
branches of the true vine, but they did not abide in him, 
and where therefore cast forth as branches, 4 'and they 
are burned." 1 Cor. x, 12, " Wherefore let him that 
thinketh he standeth take heed lest he fall." Hence in 
2 Pet. i, 10, believers are exhorted to "give diligence 
to make their calling and election sure." Now, if 
their " calling and election " were sure already, why ex- 
hort them to make it sure ? and if there were no dan- 
ger of falling so far from God as to be irrecoverably lost, 
why exhort them to diligence, that this fatal end might 
be avoided ? This whole passage teaches the one doc- 
trine, that believers may stand or fall, and that their stand- 
ing depends upon their diligence in building up a true 
Christian character, fortified with "faith," "virtue," 
"knowledge," " temperance," " patience," " godliness." 
" brotherly kindness " and " charity." Then it is 
affirmed that " if ye do these things, ye shall never fall." 
The foregoing involves the general principle, that salva- 
tion, from first to last, is conditional. It must be so, if 
this life is a state of trial, which it surely is. It then fol- 
lows as an action of liberty, that a man, by God's grace, 



SIN AFTER JUSTIFICATION. 



229 



may turn from bad to good ; and if his trust is not con- 
tinued in God, by a faithful performance of duty, he must 
necessarily relapse into sin and consequent danger of 
eternal ruin. 

3. Hence it is, that a Christian cannot be assured that 
he shall not fall so as to loose heaven, if he will not do 
his duty. Trial is a feature in God's government that 
extends to all his intelligent creatures, even to the angels ; 
Jude 6, " And the angels which kept not their first 
estate, but left their own habitation, he hath reserved in 
everlasting chains, under darkness unto the judgment of 
the great day." These fell because they " kept not their 
first estate they " left their own habitation." In like 
manner our first parents fell, because they did not trust 
in God, and faithfully observe his law. The Jews fell from 
their holiness as a nation, " because of unbelief." Rom. 
xi, 20. And the Christian being in the same danger of 
falling, and having no more assurance of standing than 
the angels, our first parents, or the Jews, had, is ex- 
horted in Phil, ii, 12, to " Work out his own salvation 
with fear and trembling." 1 Pet. ii, 7, " Pass the time of 
your sojourning here in fear." JSTow, it is manifest that 
Christians are exhorted to " fear," and that the fear of 
falling is designed to preserve them from falling. Inas- 
much, therefore, as our success in the religious life de- 
pends not upon any assurance of final perseverance, apart 
from Christian duty, that we can perform, it is all impor- 
tant that we " give all diligence to make onr calling and 
election sure." 

4. But if we do fall into sin, we may, 4 < by the grace of 
God, rise again and amend our lives." This part of our 
Article is based upon the general condition of pardon to 
any penitent sinner. And the recovery of an apostate 
Christian is accomplished by the same grace the same 



230 



SIN AFTER JUSTIFICATION. 



penitence, prayer and faith that are requisite to the con- 
version of any other sinner. Hence Cyprian says, ' 1 But 
I wonder that there are some so obstinate, as not to think 
that repentance ought to be given to such as are fallen, or 
suppose that pardon should be denied to penitents, when 
it is written, 6 Remember from whence thou art fallen, and 
repent and do thy first works' " JEpis. ad Antonianwn. 

But Heb. vi. 4-6, is sometimes quoted in opposition to 
this, and the term "impossible," and the phrase, " to re- 
new them again unto repentance" are regarded as wholly 
forbidding the possibility of returning to God. But this 
impossibility, says Bishop Taylor, " concerns not those 
that return and confess Christ, but those that willingly 
and maliciously reject this only way of salvation, and 
never return to it again." Taylor on the Effect of Re- 
pentance. This interpretation is in agreement with the 
whole tenor of the Scriptures. "And therefore they are 
to be condemned who say they can no more sin so long- 
as they live here ; or deny the place of forgiveness to such 
as truly repent." The penitent and humble backslider 
may say as did penitent David. Ps. li, 12, " Restore 
unto me the joy of thy salvation." 

" Ah ! Lord, with trembling I confess. 
A gracious soul in ay fall from grace ; 
The salt may loose its seasoning power 
And never, never find it more. 

Lest that my fearful case should be 
Each moment knit my soul to thee 
And lead me to the mount above 
Through the low vale of humble love." 



ARTICLE XIII. 



OF THE CHURCH, 

"The visible Church of Christ is a congregation of faithful 
men, in which the pure word of God is preached, and the sacra- 
ments duly administered according to Christ's ordinance in all 
things that of necessity are requisite to the same." 

SECTION FIRST 
What the Church is. 

1. " The visible Church of Christ is a congregation of 
faithful men." The analysis of this definition of a church, 
will show it to be sufficiently comprehensive for all useful 
purposes. The term church, in its most enlarged sense, 
signifies the whole number of those who agree in wor- 
shiping God according to the doctrines of the Holy Scrip- 
tures. The word was used by the Greeks to denote an 
assembly of men, called together for any particular pur- 
pose. It was applied to all assemblies, without respect 
to their precise nature, which could only be determined by 
the circumstances which brought them together. These 
assemblies might be good or bad, or a mixture of both. 
In a restricted sense, the term was used by the Hebrews 
to denote all those who belonged to the Jewish nation, and 
professed the Jewish religion. It is said that the early 
Christians took this word from the Jews, and applied it to 
particular societies of believers in particular places, as in 
Acts, viii, 1, " The church which was at Jerusalem." 

The term sometimes means the assemblies of religious 
societies as in 1 Cor. zi, 18, "For first of all, when ye 

231 



232 



WHAT THE CHURCH IS. 



come together m the church, I hear tnat there be divi- 
sions among you." Ch. xiv, 19, "Yet in the church I 
had rather speak five words with my understanding." 
Verse 28, "But if there be no interpreter, let him 
keep silence in the church." It matters not whether the 
congregation is in a house, or in the open air, the term 
still has its application, and means the same thing. 

But the term church is used to denote all those who 
profess the Christian religion, without respect to particular 
places, as 1 Cor. xii, 28, "And God hath sent some into 
the church, first, apostles," &c. Matt, xvi, 18, "And 
upon this rock will I build my church" These passages 
distinguish the whole body of believers as the Church of 
Christ. 

The term often means the places where the people of 
God assemble for prayer and other religious services, and 
the congregations assembled with them. But in its more 
limited and Scripture sense, it means the whole collective 
body of believers, redeemed out of every nation, and 
which are called the Church of Jesus Christ. In this 
connection, the term occurs very often in the Scriptures. 

2. The church is called visible to distinguish it from 
the universal church. The term visible means that which 
may be seen, or falls under the observation of the senses. 
The members of the visible church may be seen j their 
assemblies are public ; we may be present with them, and 
observe the celebration of their several parts of worship. 
But when the visible church is spoken of, we are not to 
understand that there are two churches, visible and invi- 
sible. The visible church includes that part of the invi- 
sible church that is still on earth. The invisible church 
includes the whole family of God, on earth and in heaven, 
from the beginning to the end of the world, and are 
known to God alone. It consists only of true believers, 



WHAT THE CHURCH IS. 



233 



and these are, of course, not visible to us. As men, they 
are objects of sense, but as believers, they are not. These 
are the spouse of Christ, and as a part of his invisible 
church, their glory is internal. Ps. xlv, 13, " The king's 
daughter is all glorious within." It is called the mystical 
body of Christ, and is united to him by spiritual bonds. 
1 Cor. xii, 13, "For by one Spirit are we all baptized into 
one body, whether we be Jews or Gentiles, whether we 
be bond or free ; and have been all made to drink into the 
same spirit/' On the contrary, the visible church con- 
sists of all who by a profession of their faith in Christ, 
belong externally to the visible body of believers. This 
being true, it follows that the visible church thus com- 
posed, may comprehend both good and bad men — those 
who are known to God to be sincere, and those who are 
insincere, or hypocrites. On this account, it is compared 
to a floor, upon which there is both " wheat 37 and " chaff;' 9 
to a field, where "tares" as well as "good seed" are 
sown; to a net, in which there are both "good" and 
" bad" fish ; and to a great house, in which there are good 
and bad materials. 

It is called " the visible Church of Christ," because its 
members publicly profess Christ's religion, and because he 
has given himself for the church — Eph. v, 26, 27, " That 
he might sanctify and cleanse it with the washing of water 
by the word. That he might present it to himself a glo- 
rious church, not having spot or wrinkle, or any such 
thing ; but that it should be holy and without blemish." 

3. The church is called "a congregation of faithful 
men" But the term congregation does not restrict the 
term church to one single society of believers, worshiping 
in any one particular place. The visible church is uni- 
versal, consisting of the whole body of believers dispersed 
through all parts of the world. Hence, it is called in the 
10 * 



234 



WHAT THE CHURCH IS. 



Scriptures by various names, as "a body," "the king 
dom of God/* "the house of God." " A body" is com- 
posed of various members, all so connected as to form one 
body, " A kingdom" is but one, though made up of 
many subordinate provinces and states. " The house of 
God" implies, that though made up of many parts, it is 
but one spiritual family. Now, as it is impossible for this 
universal society to assemble in one place for the obser- 
vance of religious ordinances, it is necessary that particu- 
lar churches be formed for this purpose, and which shall 
constitute the integral parts of the one visible and univer- 
sal Church of Christ. 

The church is said to be composed of "faithful men;" 
men who have believed in the Lord Jesus Christ as the 
Saviour of sinners, and who have yielded a full assent to 
the doctrines of the gospel, and who have joined them- 
selves, by a profession of this faith, to the society of God's 
people. By the term faithful, we are not to understand 
that all the members of the visible church are full of faith, 
in its limited sense of justifying faith. They are faithful 
men by profession, just as the church is called holy, be- 
cause holiness is the profession of its members. But this 
general remark is not designed to modify the fact, that 
there are many, very many, in the visible church who 
are renewed by the Holy Ghost, and who constantly walk 
with God as did Enoch. 

4. Though this Article speaks of the Church of Christ, 
it does not follow that the church had no being on earth 
previous to the personal ministry of Christ. The Bible is 
full of proof of its regular establishment and permanent 
existence from the earliest periods. And as it has existed 
in all past ages, so it is destined to exist through all com- 
ing ages. Whatever may be the condition of earthly 
kingdoms and nations, certain it is, that neither power nor 



OUTWARD TESTS OF A TRUE CHURCH. 235 

policy can accomplish the overthrow of the Church of 
Christ. 

c< Immovable by mortal power — 
Built on eternity 

How, then, can men look upon the church, but with 
feelings cf profound reverence ? How can they lightly 
esteem her high and ennobling privileges, and how can 
they be contented to indulge merely in the outward cere- 
monials of the church, when it is their high privilege and 
duty to be "all glorious within ?" 

'Vessels of mercy, sons of grace, 

Be purged from every sinful stain 
Be like your Lord, his word embrace 
Nor bear his hallow'd name in vain." 



SECTION SECOND. 
Outward Tests of a True Church. 
1. The first test of the true Church of Christ is, that 
"the pure word of God is preached. " By this, and not 
by the authority and decisions of the church itself, are we 
to judge of the purity and effectiveness of the Church of 
Christ. Romanists maintain just the reverse of this. 
They affirm that the authority of the Scriptures is derived 
from the church, and that it has a right to determine what 
is, and what is not, the pure word of God. Assuming 
this absurdity, Romanists have not only corrupted the 
pure word of God, but they have even maintained that, 
of itself, it is not sufficient for salvation, and have there- 
fore joined to it the traditions of men. Not content with 
this, they placed the Apocryphal books on an equal stand- 
ing with the Scriptures, at a solemn convocation of the 
Council of Trent, in A. D. 1546. These books contain 
many things that are erroneous, superstitious, and demo- 



236 OUTWARD TESTS OF A TRUE CHURCH. 

ralizing ; but still Romanists presume to give them an 
equal standing with the Bible, and boldly denounce all 
who claim that the Bible without these is sufficient for all 
the purposes of justification and a pious life. 

But Protestant Christians claim, in opposition to all 
this, that the Bible, without tradition and the Apocrypha, 
is the pure word of God, and make this, together with the 
proper administration of but two sacraments, the distinc- 
tion between themselves and Papists. 

2. But the pure word of God is 'preached in the visible 
Church of Christ ; that is, publicly read and explained, 
either by texts, paragraphs, or chapters. But by whom 
is the word of God to be preached ? By such persons 
only as God has called to this important work. The 
office of public preaching was appointed by Christ himself, 
as an institution to maintain and spread the gospel through 
all nations and ages, and to complete the organization and 
effective construction of the church itself. The Apostles 
were set apart as preachers and founders of churches 
wherever they went. These again set apart a perpetual 
office of teaching, and directed the churches to receive 
them as the called and appointed of God. To these, and 
their successors in office forever, God has committed the 
care and instruction of the visible church. It is their 
chief business to preach the pure word of God to the peo- 
ple, and to defend it from the encroachments and errors 
of papists and infidels. 

3. The second test of the true visible Church of Christ 
is, " the sacraments duly administered according to Chrisfs 
ordinance in all things that of necessity are requisite to the 
same. >} There are but two sacraments in Christ's Church 
— Baptism and the Lord's Supper. These two sacraments 
are substantially the same with those of the Old Testa- 
ment — Circumcision and the Passover. In the Old Testa- 



OUTWARD TESTS OF A TRUE CHURCH. 237 

ment, these sacraments represented Christ as to come, and 
in the New Testament, the sacraments represent him as 
already come. In both of these dispensations, the sacra- 
ments were both signs and seals of the righteousness of 
faith. 

A sacrament is defined to mean a sacred oath or obli- 
gation. The word denotes those ordinances of religion by 
which Christians come under obligations to serve God in 
the experience and practice of religion, and are defined to 
be the " outward and visible signs of an inward and spiri- 
tual grace given unto us, ordained by Christ himself as a 
means whereby we receive the same, and a pledge to as- 
sure us thereof." According to this definition, Baptism 
and the Lord's Supper are certainly sacraments, for they 
both have the outward and visible sign of the inward and 
spiritual grace. But Romanists add to these two, confir- 
mation, penance, extreme unction, ordination, and marriage, 
making in all, as they affirm, seven sacraments. To this 
high-handed assumption, they add, if possible, a worse 
blasphemy, by perverting the Scripture formula and na- 
ture of baptism, and by teaching the bodily presence of 
Christ in the bread and wine of the Lord's Supper. Then 
they pervert the express words of Christ by withholding 
the cup from the people. Hence the propriety and neces- 
sity of this Article. 

4. The "things that of necessity are requisite }f to the due 
administration of the Christian sacraments, are, for Bap- 
tism, pure water applied to the subject in the name of the 
Father, and of the Son, and of the Holy Ghost ; and for the 
Lord's Supper, unleavened bread and pure wine. These 
are the essential matters of the sacraments of Christ's 
Church. In the Lord's Supper, the bread must be broken, 
and the wine poured out. This is the due form of this 
ordinance, with these words, " Take, eat." " Drink ye 



238 OUTWARD TESTS OF A TRUE CHURCH. 

all of it." "Do this in remembrance of me." 'Now, 
without these things, none of the Christian sacraments are, 
or can be duly and properly administered. 

Ey these sacraments, and by their forms of adminis- 
tration, the visible Church of Christ is distinguished from 
Romanists, Pagans, Mohammedans, Jews, and Infidels. 
By Baptism, the subject is admitted into the Christian 
Church, whether he be an adult believer, or the infant 
child of one or both believing parents. 

* Thus we engage ourselves to thee, 
And seal our cov'nant with the Lord.'' 

By the Lord's Supper, the Christian believer keeps be- 
fore him, and in perpetual memory, the death of our Lord 
Jesus Christ. 1 Cor. xi, 26, " For as often as ye eat this 
bread, and drink this cup, ye do show the Lord's death 
till he come." 

" Thy body, broken for my sake, 
My bread from heaven shall be 
Thy testamental cup I take, 
A.nd thus remember thee." 

5. In the Episcopal Homily for Whitsunday, we have 
what may very appropriately close this Article : "The 
true Church is a universal congregation of God's faithful 
and elect people, built upon the foundation of the Apostles 
and Prophets, Jesus Christ himself being the chief corner 
stone. And it always hath these notes or marks whereby 
it is known ; pure and sound doctrine, the sacraments ad- 
ministered according to Christ's holy institution, and the 
right use of ecclesiastical discipline. This description of the 
church is agreeable, both to the Scriptures of God, and also 
to the doctrine of the ancient fathers." Ox. Ed., p. 413. 

From the foregoing, we may learn the value of church 
purity. 



OUTWARD TESTS OF A TRUE CHURCH. 239 

First, externally. This is predicated of the church by 
the superior excellence of its religious principles. It is 
called holy, and its members, in all their external deport- 
ment, should conform to the rules and regulations of a 
holy life. This is external purity and Christian duty. 

Second, internally. Internal, or moral purity, is the 
leading and main object of the establishment of the church 
on earth. The pure word of God preached, is the instruc- 
tion of the Christian Church in doctrines and morals, and 
is designed to bring its members under the influence of 
the Divine Spirit, and, consequently, into a state of in- 
ternal purity. Without this, "no man shall see the 
Lord/' But, "blessed are the pure in heart, for they 
shall see God." 

" Blest are the pure in heart. 

For they shall see our God 
The secret of the Lord is theirs; 

Their soul is his abode. 
Still to the lowly soul 

He doth himself impart, 
And for his temple and his throne, 

Selects the pure in heart." 



ARTICLE XIV. 



OF PURGATORY. 

" The Romish, doctrine concerning purgatory, pardon, worship- 
ing, and adoration, as well of images as of relics, and also invo- 
cation of saints, is a fond thing, vainly invented, and grounded 
upon no warrant of Scripture, but repugnant to the word of God." 

1. " The Romish doctrine concerning purgatory" This 
doctrine has no proof in reason, the Scriptures, or the 
history of the primitive church. It was not brought into 
the church by the authority of God, and it is very evident 
that the churches which were planted by the Apostles 
knew nothing of purgatory, for the Apostles never taught 
such a doctrine. It u is a fond thing, vainly invented, and 
grounded upon no warrant of Scripture.' ' It is no doubt 
of heathen origin. It first obtained countenance in the 
church by Pope Gregory, about the end of the sixth cen- 
tury, and in process of time obtained a very general re- 
ception, especially after fictitious miracles and visions be- 
gan to govern the church. Meanwhile, the very ways to 
purgatory were discovered ; one in Sicily, one in Pazzueto, 
and one in Ireland. One was found out by the help of an 
angel, and another by the devil. Gregory was quite car- 
ried away with these illusions, and some even now are 
not ashamed to own them. This doctrine gradually 
worked itself into the Romish Church during the sixth, 
seventh and eighth centuries, but in rather a rude shape. 
For some ages it seems not to have obtained as a matter 
of certainty, so far was it from becoming an article of 
faith. Still, the error existed, and continued to win the 

240 



PURGATORY. 



241 



confidence of the popes, till the Council of Florence, in 
A. D. 1439, when it was solemnly decreed to be an arti- 
cle of faith in the Catholic Church. This decision was 
subsequently confirmed by the Council of Trent, and is 
embraced in the seventh article of the creed of Pope Pius 
IV, in these words : "1 constantly hold that there is a 
purgatory, and that the souls there are assisted by the 
faithful." With this brief sketch of the origin and history 
of purgatory, its nature may be learned from Bishop 
Burnett, in these words : " The doctrine of the Church of 
Rome is, that every man is liable both to temporal and 
eternal punishment for his sins ; that God, upon the ac- 
count of the death and intercession of Christ, does indeed 
pardon as to its eternal punishment ; but the sinner is still 
liable to temporal punishment, which he must expiate by 
acts of penance and sorrow in this world, together with 
such other sufferings as God shall think fit to lay upon 
him ; but if he does not expiate these in this life, there is 
a state of suffering and misery in the next world, where the 
soul is to bear the temporal punishment of its sins; which 
may continue longer or shorter till the day of Judgment. 
And in order to the shortening of this, the prayers and 
supererogations of men here on earth, or the intercession 
of the saints in heaven, but above all things, the sacrifice 
of the mass, are of great importance." Expos., Art. xxiL 
This doctrine of a middle state of suffering for sin, is 
said to be "a fond thing, vainly invented, and founded 
upon no warrant of Scripture, but repugnant to the word 
of God." 

First. No passage of Scripture can be produced, that 
in any possible interpretation proves this doctrine. 

Second. This doctrine contradicts every passage of the 
Bible that refers to the pardon of sin and the future state. 
Pardon of sin can be obtained only on account of the 
n 



242 



PARDON. 



merit of Christ, and the Scripture speaks only of two states 
beyond the grave — heaven and hell ; happiness and 
punishment. The state of the rich man and Lazarus, 
noticed in Luke xvi, 22, 23, is what is to be understood 
of the righteous and the wicked in the future world. 
Christ says, when speaking of the future state of these 
different persons, in Matt, xxv, 46, " These shall go away 
into everlasting punishment ; but the righteous into life 
eternal." Neither of these passages, nor any other that 
may be cited, give any intimation of such a place as pur- 
gatory, either by this peculiar name, or by any other 
name. But if we ask a Romanist to prove purgatory by 
the Bible, his first passage is, 1 Pet. hi, 19, m By which 
also he went and preached unto the spirits in prison." A 
more irrelevant passage could not be selected, and yet this 
is the main proof of purgatory. All this passage can 
mean, and which is the true meaning too, is, that Christ 
preached to the antedeluvians in the person of Noah, be- 
fore, and while he was building the ark. It is very evi- 
dent, therefore, that purgatory finds no support in this 
passage. And this is its fate throughout the whole Bible. 

But the doctrine of purgatory, in common with nume- 
rous other Romish dogmas, detracts from the merit of 
Christ. If Christ died for sinners, and thereby redeemed 
them from sin and hell, then the idea of farther merito- 
rious suffering, either by Christ himself, who has suffered 
once for sin, or by the sinner himself, detracts from the 
original perfection of Christ's work, and places merit in 
the actions of the creature. No one, who is a careful 
inquirer after truth, can fail to see that this is exactly op- 
posite to the uniform doctrine of the Bible, and must 
therefore be false. 

2. This Article opposes the Romish doctrine of pardon. 
Papists maintain that the church has power to remit the 



IMAGES. 



243 



whole, or any part of the pains of purgatory, on certain 
conditions. This supposed power of the church depends 
upon two other errors for whatever of support it may have 
— purgatory, and works of supererogation. Purgatory is 
false, as has already been shown, and supererogation is 
false, as has been proved in the Notes on Art. XI ; there- 
fore the doctrine of pardon, as held by Romanists, is false. 
It gives to man the power to pardon sin, whereas, Mark 
ii, 7, " Who can forgive sins but God only ?" Thus it is, 
that the Romish doctrine concerning pardon, is clearly 
"repugnant to the word of God." 

It is true, however, that the Church of Christ has a 
warrant in the Scriptures, and therefore a right, to put 
notorious sinners, within her own jurisdiction, under disci- 
pline for their sins. But this discipline is confined to this 
world, and is designed to secure the reformation of sinners. 
Hence, the offender may be reproved, or excluded from 
the Sacrament of the Lord's Supper for any given length 
of time, or until he gives evidence of repentance and refor- 
mation ; or he may even be excluded from all connection 
with the church. But all this does not assume that the 
church has power to remit his sins. This is the preroga- 
tive of God, and none else. 

3. But this Article forbids the "worshiping and adora- 
tion, as well of images as of relics" That Romanists do 
both, is so clear, that proof were unnecessary. Image 
worship is expressly forbidden in Ex. xx, 4, 5, " Thou 
shalt not make unto thee any graven image, or any like- 
ness of anything that is in the heaven above, or that is in 
the earth beneath, or that is in the water under the earth ; 
thou shalt not bow down thyself to them, nor serve them." 
Notwithstanding this plain command, the Israelites fell 
into the very sin here forbidden, and were sorely pun- 
ished. These very persons were told that the reason why 



244 RELICS. 

God did not assume some visible shape, when he gave 
the law from Sinai, was, "Lest ye corrupt yourselves, 
and make you a graven image." Deut. iv, 16. But Ro- 
manists, not frightened either by. the force of God's law 
against images, or by the punishment of the Israelites, 
attempt to defend the use of images by making a difference 
between an image and an idol ; the image being a true 
representation of a thing, while an idol represents nothing. 
They then assert that images may be used as aids to the 
mind, and as directories of the thoughts in our approaches 
to God. They plead that the early Christians used them 
for this purpose. But this is not true, for it is a historic 
fact that the heathen reproached them for not using them. 
Moreover, images were not introduced into Christian 
churches till the fifth century. Hence the testimony of 
Origin, A. D. 300: "We do not honor images, that as 
much as in us lies, we might not fall into the suspicion 
that these images were other Gods." To this we add the 
testimony of Gregory the Great, in A. D. 490 : "To wor- 
ship images, by all means avoid." 

But this Article is alike opposed to relics as belonging 
to that class of objects that may not be worshiped. By 
these we may understand the remains of departed saints, 
as their bodies, their bones, their hair, their clothes, &c. 
To such things as these, Romanists attach great virtue, 
and even claim that miracles have been wrought by them. 
An example of worshiping relics is recorded in 2 Kings 
xviii, 4. But in connection with this record, is the fact 
that Hezekiah "brake in pieces the brazen serpent that 
Moses had made ; for unto those days the children of 
Israel did burn incense to it." The sin of these Israelites 
was reproved by destroying the brazen serpent, which 
clearly proves that such a practice was not allowed even 
in that rude age. That Hezekiah was commended for 



RELICS. 245 

this act, there can be no doubt, for it is said in verse 7, 
that the Lord was with him ; and he prospered whither- 
soever he went forth." Meanwhile it is true that the Is- 
raelites preserved Aaron's rod and a specimen of the 
manna that fell in the wilderness, but there is no evidence 
that they worshiped them. They were preserved as re- 
cords of God's power and goodness. We cannot omit in 
this place the remarkable case recorded in 2 Kings xiii, 
21, " And it came to pass, as they were burying a man, 
that behold, they spied a band of men; and they cast the 
man into the sepulchre of Elisha ; and when the man was 
let down, and touched the bones of Elisha, he revived, 
and stood up on his feet." This was a real miracle, ef- 
fected, no doubt, by contact with the bones of the prophet, 
but we have no record that ever these bones were wor- 
shiped, or that pilgrimages were undertaken simply to see, 
or to be healed by these bones. Acts xix, 11, 12, " God 
wrought special miracles by the hands of Paul ; so that 
from his body were taken unto the sick, handkerchiefs, or 
aprons, and the diseases departed from them, and the evil 
spirits went out of them." Now here is another real 
miracle by the clothes of St. Paul, but there is no record 
that the people adored or worshiped them. Acts viii, 2, 
"Devout men carried the body of Stephen to his burial," 
but it is not said they worshiped it, though it was the 
body of a better man than any Romish pope that ever lived. 

Now, from all these facts, we draw this general conclu- 
sion : If relics had been intended to be objects of ado- 
ration, they would have been spoken of as such, and 
would have been preserved by special Divine care. But 
no such thing appears in any part of the Holy Record, 
therefore it has no authority from God. Hence St Au- 
gustine, in A. D. 410, says : " Let us not make it any part 
of religion to worship men that are dead." 



246 INVOCATION OF SAINTS. 

4. Invocation of saints. This is another Romish error 
against which this Article is directed. This doctrine may 
be stated in these words: "The saints reigning with 
Christ offer up their prayers for men, and it is good and 
useful to invocate, or pray to them." But to prove by Ro- 
manists themselves that they do pray to, and invoke the 
saints, we refer to the encyclical letter of Pope Gregory 
XYI, dated Aug. 15, 1832: "Let us raise our eyes to 
the most blessed Virgin Mary, who alone destroys all 
heresies, who is our greatest hope, yea, the entire ground 
of our hope." With this letter before us, together with 
some of the written prayers of Romanists, it is folly for 
them to deny the well known fact that they do make 
prayer to saints. This practice is "a fond thing, vainly 
invented," because it assumes that the saints are omni- 
present and omniscient, which can be predicated of no 
being but God. It is " repugnant to the word of God," 
because, 1 Tim. ii, 5, " There is one God, and one medi- 
ator between God and men, the man Christ Jesus and 
because there is no example of prayer to saints noticed in 
the whole Bible, except the prayer of the rich man in hell, 
and that received no answer. 

From what has been said, we conclude that " The invo- 
cation of saints is not contained in the word of God, or in 
the canonical Scriptures of the Old and New Testaments. 
This has been expressly admitted by many Romanists. 
There is no part of Scripture which teaches the invocation 
of saints. There is no express command which enjoins it. 
There is no promise that such invocation is acceptable to 
God or useful to men. There is no example furnished in 
Scripture, that the saints w^ho have departed this life have 
been worshiped. There is no threatening in Scripture, no 
example of punishment threatened or executed against 
those who refuse to worship saints." Elliot on Rom. 



DUTY OF PROTESTANTS. 



247 



Thus it is that the objections of this Article to Romanism 
are fully established, and thus it is that " the Romish doc- 
trine concerning purgatory, pardon, worshiping, and ado- 
ration, as well of images, as of relics, and also invocation 
of saints, is a fond thing, vainly invented, and grounded 
upon no warrant of Scripture, but rather repugnant to the 
word of God." 

These corruptions of doctrine that are so manifestly 
contrary to the Bible, and the consequent corrupt prac- 
tices of the Romish people, that detract so much from the 
pure morality of the New Testament, should induce every 
Protestant Christian, and every philanthropist and patriot 
in the whole land, 

First. To a more thorough study of the Holy Scriptures. 
These, it is said by St. Paul, 2 Tim. iii, 16, 17, are " profita- 
ble for doctrine, for reproof, for correction, for instruction in 
righteousness, that the man of God may he perfect, thoroughly 
furnished unto all good works." Hence it is, that any- 
thing beyond the limits of this Book, that may be claimed 
as a fundamental Christian doctrine, or that might tend in 
the least to injure the faith or practice of the least of God's 
children, should be instantly discarded. The church is 
to be judged by the purity of her doctrines, and her doc- 
trines are contained only in the Scriptures, and not in the 
decrees of councils, or the traditions of men. 

To be familiar with the doctrines of Christianity, and 
thereby to avoid error in faith and practice, is the duty 
of every man who would be an intelligent Christian. 
This duty can only be discharged by a careful and tho- 
rough study of the Bible. 

" } Tis like the sun, a heavenly light, 

That guides us all the day ; 
And, through the dangers of the night, 

A lamp to lead our way." 



248 



DUTY OF PROTESTANTS. 



Second. Seeing that Romanism is rapidly spreading her 
errors and superstitions — the mass, purgatory, idolatry, 
<fec. — it becomes the duty of every professing Christian to 
sustain by all the Scriptural means that may be in his 
power, the institutions of Protestant Christianity. The 
Bible is one ; the Missionary cause is another ; and by no 
means is the cause of Sabbath Schools to be forgotten. 
These are the great powers of the church by which the 
truth is to be propagated, and by which the rising gene- 
rations are to be fortified against the cunning devices of 
the "man of sin." Meanwhile the Christian parent, the 
Christian child, should never forget — Zech. iv, 6 — that it 
is "not by might, nor by power, but by my Spirit, saith 
the Lord of hosts," that their efforts to do good shall be 
made successful. 

Confident trust in God, the Divine Spirit in the soul, 
the faithful performance of every Christian duty, a con- 
tinued and lively effort to disseminate the truth, and to 
establish a pure Christian worship, will constitute a power 
that will soon subdue the proud nations of the earth, de- 
molish the fictions of Romanism, and bring men and na- 
tions to the cross of him who has said in Matt, xxviii, 18, 
"All power is given unto me in heaven and in earth." 

" ; Tis his the drooping soul to raise 

To rescue all by sin oppress a ; 
To clothe them with the robes of praise, 

And give their weary spirits rests." 



ARTICLE XV. 



OF SPEAKING IN THE CONGREGATION IN SUCH 
A TONGUE AS THE PEOPLE UNDERSTAND. 

" It is a thing plainly repugnant to the word of God, and the 
custom of the Primitive Church, to have public prayers in the 
Church, or to minister the Sacraments in a tongue not understood 
by the people.' ' 

1. This Article is based upon the obvious common 
sense nature of religious worship. It opposes the unna- 
tural practice of the Romish Church in the use of a lan- 
guage not understood by the people, as both antiscriptural 
and contrary to the custom of the Primitive Church. 
But unnatural and as unscriptural as the practice of con- 
ducting public worship in an unknown tongue may be, 
still Romanists cling to it as an element of life, and boldly 
affirm the propriety of it by quoting the acts and doings 
of their councils, by which it was established. This Ar- 
ticle contains two reasons why the public services of the 
church should not be conducted in an unknown tongue. 

First. "It is a thing plainly repugnant to the word of 
God" All Scripture is founded upon reason, and 
nothing more than a reasonable practice is required of 
churches or individuals by anything that God has written. 
And as religious worship consists in a series of acts by 
which we acknowledge God and his attributes, rejoice in 
his goodness, and lay claim to his promises of mercy, it 
is a dictate of obvious reason that such a lanoTLao-e 

O O 

should be used in the worship of God as is best under- 
stood by the people. In such a language the peorjle are 

249 



250 SPEAKING 3N AN UNKNOWN TONGUE. 

to be instructed in religion. Hence, when Ezra and ~Ne- 
heniiah were instructing the Jews, Xeh. viii, 8, " They 
read in the book in the law of God distinctly, and gave 
the sense, and caused them to understand the reading " St. 
Paul says, in 1 Cor. xiv, 2, "He that speaketh in an un- 
known tongue, speaketh not unto men, but unto God, for 
no man understandeth him." Verse 11, " So likewise ye, 
except ye utter by the tongue words easy to be under- 
stood, how shall it be known what is spoken ? for ye shall 
speak unto the air." Verse ii, " If I know not the 
meaning of the voice, I shall be unto him that speaketh a 
barbarian, and he that speaketh shall be a barbarian unto 
me." Then follows the general direction for the edifica- 
tion of the people, in verse 27, 28, " If any man speak in an 
unknown tongue, let it be by two, or at the most by three, 
and that by course ; and let one interpret. But if there 
be no interpreter, let him keep silence in the Church ; and 
let him speak to himself and to God." These words of 
the Apostle prove the common sense fact, that teaching in 
the church in an unknown tongue is equal to no teaching. 
If the teacher cannot use the language of the people, 
" let him keep silence in the church." This fully justifies 
every word of our Article, and clearly sustains the fra- 
mers of it, in their opposition to the Romish practice of 
speaking to the people, in the ministration of the sacra- 
ments, in an unknown language. 

Second, To conduct the services of the church in an 
unknown tongue is contrary to " to the custom of the pri- 
mitive church." This is the second reason assigned by 
this Article why the common language of the people 
should be employed in the service of the church. The 
custom of the primitive church in respect to this fact, is 
described by Origin, Head of the School at Alexandria, in 
A. D. 202. " The Grecians pray to God in the Greek, 



SPEAKING IN AN UNKNOWN TONGUE. 251 

the Romans in the Roman, and every one in his own 
tongue." Other passages from Origin, as well as from 
Si. Basil, which mention every tongue's praising God ; 
and on the spread of the gospel, every nation worshiped 
and praised God in the language of that nation, might be 
cited here ; but they are wholly unnecessary, inasmuch as 
the Bible settles the question beyond all controversy. 

2. Why it is that Romanists still adhere to the un- 
meaning and unscriptural practice of praying, and ad- 
ministering the sacraments in an unknown tongue, is 
matter of astonishment, unless it be to support their un- 
founded and superstitious pretensions. But the practice 
is stoutly contended for, and a bitter curse is pronounced 
upon all v,ho condemn it. Hear the Council of Trent. 
" If any one shall say the practice of the Roman Church, 
in uttering with a low voice part of the canon, and the 
words of consecration ; or that the mass should he celebrated 
in the vernacular language only; or that water is not to be 
mixed with the wine when the sacrifice is offered, because 
it is contrary to Christ's institution ; let him be ac- 
cursed. '* Here the claim is, if possible, more un- 
reasonable ; not only shall the language be such as the 
people cannot understand, but it shall be spoken " with 
a low voice then all who oppose this useless and un- 
scriptural practice shall " he accursed" 

' Blind unbelief is sure to err.' 

3. With these, and a thousand other stupifying appli- 
ances of Romanism that crush down the intellectual and 
moral freedom of millions of our race, who can doubt the 
divine character and the redeeming elements of the Great 
Reformation ? It developed the fact, that all the people 
have a right to the Holy Scriptures ; and it uncovered the 
Scripture truth that all the services of God's house should 



252 



SPEAKING IN AN UNKNOWN TONGUE. 



be conducted in a language known to the people. It re- 
deemed from papal slavery and tyranny, nations and 
states, by speaking to them in their own language, the 
pure word of life, and by directing their minds and 
hearts to the one sacrifice for sin, in the person of our 
Lord Jesus Christ. 

4. But Romanists offer many reasons why the Latin 
language should still be continued in religious worship.* 
The authority and infallibility of the church — modern 
tongues change so rapidly and so often— the unity and 
catholicity of the church demand that one language be 
used, so that any priest may officiate wherever he may go. 
To the first of these reasons we have but to say, that the 
authority and wisdom of the church, however pure, 
cannot exceed the authority and wisdom of God. When 
we look for what God has said on this subject, we go to 
the Bible, which teaches that the public worship of God 
should not be conducted in an unknown tongue. But 
Romanism says it should, and therefore Romanism contra- 
dicts God's word. To the second we have this single an- 
swer : Better expend a small amount in every age, in 
changing some words in the church service, if need be, 
so as to fully accomodate it to the change of language, 
than to endanger the salvation of thousands by the con- 
stant use of a language they know nothing about. To 
the third we reply in a quotation from Bishop Burnett, 
" Finally, they urge the communion of saints, in order to 
which they think it necessary that priests, wherever they 
go, may be able to officiate, which they cannot do if every 
nation worships God in its own language. And this was 
indeed necessary in those ages in which the See of Rome 
did, by provisions, and other inventions of the canonists, 
dispose of the best benefices to their own creatures and 
servants. That trade would have been snoiled, if stran- 



SPEAKING IN AN UNKNOWN TONGUE. 253 

gers might not have been permitted till they had learned 
the language of the country ; and thus, instead of taking 
care of the people that ought to be edified by the public 
worship, provision was made at their cost for such vagrant 
priests as have been the scandals of the church in all 
ages, and the reproaches of religion." Art. xxiv. 

But quite enough has been said to establish the doctrine 
of our Article, and to show how little foundation there is 
in either reason or the Bible for the Romish practice of 
using an unknown language in the services of religion. 
And enough has been said to excite in our hearts a 
desire to praise God for the Bible in our own language, 
and for the abounding privileges of Protestant Chris- 
tianity. 



AETICLE XVI. 



OF THE SACRAMENTS. 

" Sacraments, ordained of Christ, are not only badges or tokens 
of Christian men's profession ; but rather they are certain signs 
of grace, and God's £?ood will toward us, by the which he doth 
work invisibly in us, and doth not only quicken, but also 
strengthen and confirm their faith in him. 

" There are two Sacraments ordained of Christ our Lord in the 
gospel ; that is to say, Baptism and the Supper of the Lord. 

" Those five commonly called Sacraments, that is to say, con- 
firmation, penance, orders, matrimony, and extreme unction, are 
not to be accounted for sacraments of the gospel, being such as 
have partly grown out of the corrupt following of the Apostles ; 
and partly are states of life allowed in the Scriptures, but yet 
have not the like nature of baptism and the Lord's Supper, because 
they have not any visible sign, or ceremony ordained of God. 

" The sacraments were not ordained of Christ to be gazed upon 
or to be carried about ; but that we should daily use them. And 
in such only as worthily receive the same, they have a wholesome 
effect or operation ; but they that receive them unworthily, pur- 
chase to themselves condemnation, as St. Paul saith, 1 Cor. xi,29." 

SECTION FIRST. 
Definition of a Sacrament. 
1. The Latin word Sacramentum, from which the word 
sacrament is derived, originally signified an oath of 
fidelity. But as it is now used, it denotes those ordi- 
nances of religion by which Christians come under obliga- 
tions of obedience to God ; hence they are " not only 
badges or tokens of Christian men's profession ; but 
rather they are certain signs of grace and God's good 
will toward us." There are but two sacraments in the 
Christian Church, Baptism and the Lord's Supper. 
These have full force of obligation and dignity of charac- 
ter, because they have Divine origin and express institu- 
tion. This being true, it follows of course, that no 

254 



DEFINITION OF A SACRAMENT. 255 

ordinance ought to be observed in the church, as claiming 
a sacramental character, but such as have been ordained 
of God. It is his right, and his alone, to institute sacra- 
ments, and to confer the blessings which are thereby 
represented. No rite or institution can deserve the name 
of a sacrament, unless it be instituted of God. 

2. They are " badges of Christian men's profession " 
by which they are distinguished from Jews, Mohamme- 
dans, Heathens and Infidels. 

3. " They are certain signs of grace and God's good will 
toward us" They show God's good will to us by the 
fact of their institution, as means whereby we may join 
ourselves to him in solemn obligation to renounce sin, and 
to be dutiful in his service. 

4. They are also the means " by which he doth work in- 
visibly in us, and doth not only quicken, but also strengthen 
and confirm their faith in him" Hence there is in every 
divinely authorized sacrament two parts ; the sign, and 
the thing signified. The sign is something sensible and 
visible ; as in baptism, the sign is water ; and in the 
Lord's Supper, the signs are bread and wine. The things 
signified by these signs, are the benefits of God's grace 
secured to us by the sacrifice and mediation of Christ. 

The Christian sacraments may, therefore, be regarded 
as signs between God and believers, implying, on the 
part of God, the gracious tender of salvation, on condi- 
tion of faith and obedience ; and as implying on the part 
of believers, the free acceptance of salvation on these 
conditions. Hence, the sacraments are both signs of 
God's grace, and of the Christian's profession of faith in 
God. They are so many channels of God's grace to all 
who use them according to their true import and the di- 
rections of their Divine Author. 

To this definition I will subjoin that of the Westmin- 



256 DEFINITION OF A SACRAMENT. 

ster Divines, " Sacraments are holy signs and seals of 
the covenant of grace, immediately instituted by God, to 
represent Christ and his benefits, and to confirm our in- 
terests in him ; as also to put a visible difference between 
those that belong unto the church, and the rest of the 
world ; and solemnly to engage them to the service of 
God in Christ, according to his word/' Conf. of Faith, 
Chap, xxvii, Sec. 1. This definition will apply to the two 
sacraments named in this Article, and to no others. 
Both of these sacraments were instituted by Christ ; 
Baptism in these words, Matt, xxviii, 19, " Go ye there- 
fore, and teach all nations, baptizing them in the name 
of the Father, and of the Son, and of the Holy Ghost.''* 

The Lord's Supper was instituted in these words, 
1 Cor. xi, 24, 25, "And when he had given thanks, he 
brake it, and said, Take, eat, this is my body which is 
broken for you ; this do in remembrance of me. After 
the same manner also, he took the cup, when he had 
supped, saying, This cup is the new testament in my 
blood ; this do ye, as oft as ye drink it, in remembrance 
of me." These are the words of institution in both these 
ordinances, and they show clearly that Christ, and no 
other, is their Author. The matter of baptism is water, 
and the matter of the Lord's supper is bread and wine. 
The form of baptism is, "In the name of the Father, and 
of the Son, and of the Holy Ghost and the form of 
the Lord's supper is, "This is my body, which is broken 
for you." " This cup is the new testament in my blood.'"' 
Now, none of these essential requisites can be predicated 
of the "five commonly called sacraments," of the Ro- 
mish Church, " that is to say, confirmation, penance, 
orders, matrimony, and extreme unction f and hence 
these " are not to be counted sacraments of the gospel." 

5. Baptism and the Lord's Supper, as Christian ordi- 



DEFINITION OF A SACRAMENT. 257 

nances, occupy the same place, and have respect to the 
same spiritual blessings that circumcision and the pas- 
sover had in the Old Testament church. Both are signs 
of God's love and mercy to his people, and both are signs 
of the faith of God's people in his words of promise to 
them. Circumcision was the sign of visible membership 
in the "household of faith/' rs well as the ordained 
means of entrance into the visible church. Baptism is the 
sign of faith in our Lord Jesus Christ, either in the sub- 
ject of baptism himself ; or in the parents or sponsors of 
those who are baptized in infancy. It is also a sign of 
membership in the visible church of Christ. The pas- 
sover was a commemorative ordinance, and looked for- 
ward to Christ ; and its annual celebration greatly 
increased the faith and love of God's people. The Lord's 
Supper is eminently commemorative, while it looks for- 
ward to Christ as coming the second time " without 
sin unto salvation." It strengthens and confirms the 
faith of God's children, and is the means of drawing 
them into bonds of closer and more perfect union with 
Christ, their spiritual head, as well as with each other. 

6. But while the Sacraments of Christianity are not to 
be elevated to the dignity of regenerating ordinances, they 
are, nevertheless, to occupy the highest stand points in 
the practical operations of the church. ISTo one can be 
said to be in the visible church without baptism ; and no 
member of the visible church can innocently neglect the 
Lord s Supper. " Do this in remembrance of me," has 
all the force of any other command of God. 

" The grace which I to all bequeath 
In this divine memorial take, 

And, mindful of your Saviour's death 
Do this, my foll'wers, for my sake 

Whose dying love hath left behind 

Eternal love for all mankind." 



258 



THE FIVE ROMISH SACRAMENTS FALSE. 



SECTION SECOND. 
The Five Romish Sacraments false. 
These are, "confirmation, penance, orders, matrimony, 
and extreme unction." We have said these are false, and 
for the following reasons : They "are not to be counted 
for sacraments of the gospel, being such as have grown 
partly out of the corrupt following of the Apostles, and 
partly are states of life allowed in the Scriptures ; but yet 
have not the like nature of Baptism and the Lord's Supper, 
because they have not any visible sign or ceremony or- 
dained of God." I will now proceed to show that these 
are false by the word of God and the testimony of the 
Fathers. 

1. Confirmation is not a sacrament. In church history 
it is defined to be a rite whereby a person who has arrived 
at proper years, or years of discretion, undertakes the per- 
formance of every part of his baptismal obligation, either 
made by himself or his sponsors, at the time of his bap- 
tism. This rite finds its principal support in Acts viii, 12- 
17, but especially in verse 17, " Then laid they their hands 
on them, and they received the Holy Ghost." In Chap. 
xix, 6, we have this farther proof of what is called confir- 
mation : " And when Paul had laid his hands upon them, 
the Holy Ghost came on them." Now, it appears from 
this narrative that this was a usual thing at that time, 
and is recorded here as a matter-of-course transaction. 
And this seems to have been the universal practice of the 
primitive church. Turtullian, a presbyter of the church 
at Carthage, in A. D. 200, says : "After this (baptism), 
the hand is laid upon us, with invocation, and invitation of 
the Holy Spirit." Cyprian, Bishop of Carthage, in A. D. 
248, in speaking of the Samaritan converts, says : " That 
having obtained the legitimate baptism of the church, then, 



THE FIVE ROMISH SACRAMENTS FALSE. 259 

what was wanting was done by Peter and John, namely, 
that prayers being made for them, with laying on of hands, 
the Holy Spirit should be invoked and poured upon them ; 
which now also is done among us, those baptized in the 
church being brought to the Bishops of the church.' ' 
Epist. 73, Sec. 8. 

This right is still retained by several of the Protestant 
churches of Europe and America, but without any claim 
to the impartation of the Holy Spirit, as was the case in 
the days of the Apostles. Neither of the churches that 
now practice this rite, claim for it any of the properties or 
forms of a sacrament, nor did the primitive church fathers, 
nor did any of the Apostles themselves. All that is 
claimed for this rite by any Protestant church, and espe- 
cially by those churches that regularly practice it, is 
apostolic institution. This being the highest claim, it is 
therefore regarded by no correct Christian church as a 
sacrament. It does not answer to any of the essential 
tests of a sacrament ; it was not ordained by Christ him- 
self, and is not, therefore, a sacrament. 

But in the face of all these facts, and in the entire ab- 
sence of anything like divine institution, of matter, or of 
form, Romanists have elevated this simple rite to the 
high rank and dignity of a third sacrament. To supply 
what they assume to be defects in the original order of 
this rite, they have appointed a mixture of olive oil and 
balm, which they call chrism : the oil to signify unity, and 
the balm to signify the savor of a good reputation. So 
much for the matter of this pretended sacrament. The 
form must be supplied also. This consists in the applica- 
tion of the chrism to the forehead of the subject with the 
forefinger of the bishop, with these words — Latin, of 
course — " Signo te signo et crucis, et confirmo te chrismate 
alutis, in nomine Patris, Filii, et Spiritus Sanctis I sign 



260 THE FIVE ROMISH SACRAMENTS FALSE. 

thee with the sign of the cross, and confirm thee with 
the chrism of salvation, in the name of the Father, the 
Son, and the Holy Ghost. Then follows a priest, or 
some other person, with some raw cotton, whose business 
it is to cleanse the forehead from the chrism applied by 
the Bishop. Then the subject is forever sealed an heir 
of salvation, as they are given very clearly to understand, 
both before and after confirmation. 

With these facts before us, we may readily see why it 
is that this Romish sacrament is rejected by this Article 
of Religion. It is not a " sacrament of the gospel/' be- 
cause it was not ordained of Christ, and " because it has 
no visible sign, or ceremony ordained of God." This is 
the fatal end of the first Romish sacrament, when brought 
to the test of truth, and such must be the end of the other 
four. 

2. Penance. This is rather a singular name for a sacra- 
ment, but no more singular than the thing itself, as taught 
and understood by Romanists. But still it is one of the 
veritable five sacraments, and a very complicated sacrament 
it is. This must be so in order to give it any claim to the 
high dignity of a sacrament, or any hold upon the faith, 
or imagination, if you please, of the faithful. Its name is 
of course derived from the La*in word penitentia. Thus 
you see it has at least Latin origin, and this is something 
in its favor. But let us look at the various constituent 
parts of this sacrament. 1. Contrition, or a hearty sorrow 
for sin, and a firm purpose to sin no more. 2. Attrition, 
a sorrow for sin, but no resolution to forsake sin. 3. Con- 
fession, which is to accuse one's self of sin, and confess 
to the priest. 4. Absolution, which is the taking away of 
all sins by the Priest. 5. Satisfaction. This is the most 
singular of all the ingredients in this sacrament. It means, 
that after sin is all forgiven, still the penitent must do some 



THE EIVE ROMISH SACRAMENTS FALSE. ^§1 

more penance. This, as to time and severity, must be de- 
cided by the priest. But if he is a kind-hearted and mer- 
ciful priest, he will commute the penance, if the poor, suf- 
fering penitent will pay him a little money. But if he 
should happen to die before the money is paid, he is 
doomed to the fires of purgatory, and there he must go. 
Now, it is clear that this is no sacrament from the very 
nature of the case, and from the fact that it has not the 
least shadow of warrant as such in the Scriptures. It 
has neither the outward sign nor ceremony of a sacra- 
ment, and therefore it is not a " sacrament of the gospel. " 

3. Orders. Papists claim that the ordination of ministers 
is a sacrament, founded upon the institution of Christ and 
his Apostles. This, too, is a complicated sacrament, from 
the fact that it embraces no less than seven orders of 
ministers. "The number according to the uniform and 
universal doctrine of the Catholic Church, is seven — Por- 
ter, Header, Exorcist, Acolyte, sub Deacon, Deacon, and 
Priest" Cat. Council of Trent, p. 288. It is contended 
that ordination is a sacrament, because it was instituted 
by Christ. Now, that ordination, as one of the qualifi- 
cations of a true gospel minister, was instituted by Christ, 
none will deny, yet we read of no outward and visible 
sign appointed by him for this purpose. Christ ordained 
his Apostles, and gave them authority to ordain others, 
but neither of them used the same ceremony. Christ 
breathed on his Apostles ; but these laid their hands on 
those whom they ordained. Moreover, there is nothing said 
in the whole of the New Testament that in the least jus- 
tifies the belief that this was intended to be observed as a 
sacrament. It is destitute of both the matter and form of 
a sacrament, and if there were no other facts to justify 
the opposition of our Article, this would be quite sufficient. 
While ordination was instituted by Christ, and practiced 



262 THE FIVE ROMISH SACRAMENTS FALSE. 

by the Apostles, and while it is commanded as essential 
to a valid and true succession of ministers in Christ's 
Church, it has no more the character and necessary re- 
quisites of a sacrament, than any other apostolic command 
or usage ; and hence we conclude that ordination, and es- 
pecially as it is so confounded with error in the Eomish 
Church, is not, in part nor in whole, a sacrament. 

4. Matrimony. This is another Romish sacrament. Is 
it not strange that they have such facilities for making, 
and yet have not the true administration of even one 
sacrament in their whole church ? But to give this pre- 
tended sacrament some weight of character, they call it — 
in Latin of course, because this gives it an unction that 
the old-fashioned English cannot — "Hoc est magnum 
sacramentum" — the great sacrament. But lest we may 
be thought to trifle with the sacred institution of marriage, 
we will freely admit, once for all, that it was "instituted 
of God in the time of man's innocency," and that it "is 
commended of St. Paul to be honorable among all men." 
That it was intended to be the safe-guard of virtue, and 
the guardian of the social interests of society, none will 
deny ; but how it comes to be the great sacrament, is the 
difficulty. It has neither matter nor form, nor is it the 
sign of any inward grace — and how can it be a sacra- 
ment ? The most that can be said of it is, that it is a 
"state of life allowed in the Scriptures/' which may or 
may not be entered into without injury to persons or 
morals. 

But while Romanists claim that matrimony is a 
sacrament, is it not strange that there is a standing 
canon against their priests partaking of the blessings 
of this "magnum sacramentum ?" And why is it 
that the various orders of sisterhood do not receive 
this sacrament? 



THE FIVE ROMISH SACRAMENTS FALSE. 263 

" Since Jesus freely did appear. 
To grace a marriage feast." 

But is there not a strange and irreconcilable contradic- 
tion between Romanism and the Bible on this subject? 
The boasted head of their church, St. Peter, it seems had 
a wife, and there is no account whatever of his being 
separated from her that he might become Bishop of Rome. 
Matt, viii, 14, Jesus "saw his wife's mother laid, and sick 
of a fever." St. Paul claimed, in 1 Cor. ix, 5, to "lead 
about a sister, a wife, as well as the other Apostles." But 
again, 1 Tim. hi, 2, " A bishop must be the husband of 
one wife." Now, we are not to understand this as a com- 
mand to marry, but we are to understand that any bishop 
has a right to have one wife. From this, and many 
other passages, we understand that not only bishops, but 
other ministers of God's word, have a Scripture right to 
marry. 

But the Romish doctrine of the celibacy of the clergy 
is one of "the doctrines of devils." 1 Tim. iv, 1-3. 
"Now the spirit speaketh expressly, that in the latter 
times some should depart from the faith, giving heed 
to seducing spirits, and doctrines of devils, speaking 
lies in hypocrisy, having their conscience seared with 
a hot iron ; forbidding to marry." Now, this whole 
passage applies to Romanism, and clearly shows, among 
other things, that their doctrine of celibacy of the clergy, 
is in direct opposition to the word of God, which 
allows "all to marry, who are able with judgment to 
give their consent." "Marriage is honorable in all." 
Ileb. xiii, 4. 

5. Extreme Unction. Here is still another Romish sacra- 
ment, and the last in the list. The reader no doubt is 
glad of it, and so is the writer. This sacrament is admi- 
nistered by applying oil or other ointments to the dying 



264 THE FIVE ROMISH S A ORAM i£2sTS FALSE. 

man's body, or more properly to the five senses, and 
hence it is called "extreme unction." It is very evident 
that this is the most oily and smooth of all the other Ro- 
mish sacraments. And to contradict the Bible as much 
as possible, and to outrage reason as far as they can, they 
administer it that the sick may die, and not that they may 
live, or be healed. Hence they are careful not to administer 
this smoothest of all their sacraments, until they are certain 
the person will die ; then they apply their oil, or other 
ointments, for the forgiveness of sins. But still the poor 
man must go into Abraham's bosom by way of purgatory, 
and suffer in this place of final purgation until all his sins 
are consumed. Now, one would think that where so 
much had been done by priests and others, that a dying 
man, and especially one of the faithful, might have per- 
mission to go strait to heaven, if his sins were forgiven by 
faith in Jesus Christ. But so inconsistent and absurd are 
all the Romish attempts at creating sacraments, that they 
are scarcely worthy of a serious notice. They are false in 
number, and false in nature — in number, because there are 
but two genuine sacraments, Baptism and the Lord's Sup- 
per ; false in nature, because they have none of the Scrip- 
ture tests of a true sacrament, and because they were not 
instituted by Christ as sacraments, but by designing and 
corrupt men. 

6. But this Article defines the use and effects of the term 
sacraments. 

First. " The sacraments were not ordained of Christ to 
be gazed upon, or be carried about, but that we should 
only use them." Nothing is more distinctly taught in 
the Bible, than the truth that is contained in these words. 
The elements of the Lord's Supper — the bread and the 
wine — when consecrated, are to be received into the com- 
municant's mouth. " Take eat/ 9 and " drink ye all of it." 



THE FIVE ROMISH SACRAMENTS FALSE. .265 

We eat the bread, and drink the wine, 
But think on nobler things." 

No other mention is made of any other use of the conse- 
crated elements, and therefore we conclude that they are 
not "to be gazed upon, or be carried about." 

The effect of the sacraments is stated in these words : 
"And in such only as worthily receive the same, they 
have a wholesome effect or operation ; but they that re- 
ceive them unworthily, purchase to themselves condemna- 
tion, as St. Paul saith, 1 Cor. xi, 29." Now, it is plainly 
implied in this part of the Article, as it is in all the Scrip- 
ture doctrine pertaining to the sacraments, that the effect 
of the holy communion is conditional If the person is 
worthy, that is, if ye " do truly and earnestly repent of 
your sins/' and if ye " are in love and charity with your 
neighbors," — if ye "intend to lead a new life, following 
the commandments of God," and if ye have faith, then ye 
are a worthy partaker, and then the Lord's Supper will 
"have a wholesome effect." 

This shows plainly enough that there is no intrinsic 
virtue in the elements of the communion itself, which con- 
fers any "wholesome effect or operation," apart from the 
proper qualification of the commanicant himself. Hence it 
is, that the moral quality of the person determines the effect 
of the Lord's Supper upon the receiver. 1 Cor. xi, 29, 
"For he that eateth and drinketh unworthily, eateth 
and drinketh damnation to himself, not discerning the 
Lord's body." To communicate intelligently, there 
should be a faithful examination of the nature of a sacra- 
ment, and a faithful preparation of the heart for this holy 
service. 

If the writer has said a word, or expressed a thought, 
that will tend to assist any follower of Christ in a better 
and more distinct understanding of his duty in approaching 

12 



266 



THE FIVE ROMISH SACRAMENTS FALSE. 



the Lord's table, lie shall be more than compensated for 
his labor in preparing the Notes on this Article. 

" The Father gives the Son ; 

The Son his flesh and blood , 
The Spirit seals ; and faith puts on 

The righteousness of God 99 



ARTICLE XVII. 



OF BAPTISM. 

" Baptism is not only a sign of profession, and mark of dif- 
ference, whereby Christians are distinguished from others that 
are not baptized ; but it is also a sign of regeneration, or the new 
birth. The baptism of young children is to be retained in the 
Church." 

SECTION FIRST. 
Definition. 

1. Baptism is a sacrament of the New Testament, or- 
dained by Christ as a sign of distinction between Chris- 
tians and Jews, and Heathens ; and designed to be con- 
tinued in his church to the end of the world. It was in- 
stituted in these few words, Matt, xxviii, 19, " Go ye 
therefore and teach all nations, baptizing them in the name of 
the Father, and of the Son, and of the Holy Ghost. 79 The 
matter of this ordinance is water ; the form, in the name 
of the Father, and of the Son, and of the Holy Ghost ; 
and the thing signified is regeneration. If these things 
are carefully considered, together with the Divine autho- 
rity of the institution itself, it will be manifest that bap- 
tism was originally appointed to be the boundary of visible 
Christianity, and the mark of distinction between Chris- 
tian and Heathen nations. As such, it comprehends the 
Christian doctrines, together with a public profession of 
faith in these doctrines. It embraces the fundamental 
doctrine of the Trinity, as its foundation ; the expiation 
of sin by the atonement of Christ, and the regeneration 
of the soul by the Holy Spirit. In all these doctrinal 

267 



268 



BAPTISM DEFINITION. 



aspects, baptism is of the higest importance to the 
Christian Church ; and fitted to impress the greatest 
truths of the gospel upon the mind in the happiest 
manner. 

But, while it embraces these, and all other necessary 
Christian doctrines, it likewise embraces belief in these 
doctrines, either by the subject of baptism himself, or 
upon the part of parents, or others, who may present 
their children for baptism. At the same time it embraces 
a profession of this faith. 

In this profession of faith, solemn obligations are en- 
tered into to " renounce the devil and all his works, the 
vain pomp and glory of the world, with all covetous 
desires of the same, and the carnal desires of the flesh." 
While sin is renounced by this obligation, there is a de- 
claration of belief in the doctrines of the Christian re- 
ligion, together with a pledge to " keep God's holy will 
and commandments,' ' and walk in them during the whole 
of our life. Hence it is called a sacrament. Nothing; 
therefore, can so distinctly draw the boundaries of the 
Christian Church as baptism. Gal. iii, 27, " For so 
many of you as have been baptized into Christ, have put 
on GMsi-' 

"When the Apostles preached the gospel to all nations, 
it was to make believers in the Christian doctrines, and to 
baptize these believers in the use of the prescribed form 
of Christian baptism, and thus constitute them members 
of the visible and regularly constituted Christian Church. 
This was their specified work, and what else did it prove 
but their right to extend our holy Christianity among 
both Jews and Gentiles ? And what else did the baptism 
of believers in the Christian doctrine signify, but a "sign 
of profession and mark of difference," between these, and 
the unbelieving Jews and Gentiles ? And hence it is, 



BAPTISM— DEFINITION. 



269 



that circumcision and baptism are precisely of the same 
import. Circumcision was the sign of difference between 
the Jews and the Heathen ; and baptism is the sign of 
difference between the Christian, and both Jews and 
Heathens. As the Jews constituted one outward and 
visible church of God, by the outward sign of circumci- 
sion, so believers in Christ and his doctrines constitute one 
outward and visible church of God, by the distinguishing 
sign of Christian baptism. Hence it is, that the unity of 
the Christian Church is just as distinct and perfect as was 
the unity of the Jewish Church, though it is composed of 
both believing Jews and Gentiles. Such is the scope and 
spirit of Christianity, that it brings believers of all na- 
tions, however distinct their habits of life, or modes of 
thought, into one body, and into the unity of one faith. 
Hence the superiority of Christianity to every other 
system of religion ; and hence, too, its adaptation to the 
wants of all nations. In nothing did St. Paul rejoice 
more, than in the power of Christianity to break down 
all differences of faith and conduct between nations, and 
to show that all men are equally concerned in the great 
sacrifice of Christ on the cross. The whole thought is ex- 
pressed in 1 Cor, xii, 13, "For by one spirit are we all 
baptized into one body, whether we be Jews or Gentiles, 
whether we be bond or free ; and have all been made to 
drink into the same Spirit." 

2. Baptism is "a sign of profession." By the term 
sign we may understand either a mark of something that 
has taken pletee, or of something to be conferred at 
some future time. In this Article it is used to denote 
what has or may take place. Hence it is, that Christian 
baptism is the sign of the outward profession of Chris- 
tianity ; and likewise the sign of the inward and parti- 
cular benefits of God's grace — as the forgiveness of sins ; 



270 



BAPTISM DEFINITION. 



adoption into the family of God ; or the sanctification of 
the soul by the Holy Spirit. 

When an individual makes a profession of faith, bap- 
tism is a sign of that profession, as well as of 
the pledge of fidelity to the church. And if he is not 
already regenerated, then his baptism is a sign of 
the benefits of God's grace that may be conferred at 
some future time. But if he is regenerated when he 
makes his public profession of Christianity, then baptism 
is both, and at the same time, the sign of the outward 
profession, and of the inward benefits of God's Spirit. 
And hence it is a " sign of regeneration, or the new 
birth.' ' 

3. Baptism is a "mark of difference whereby Christians 
are distinguished from others that are not baptized" To 
understand fully the meaning of this part of the Article, 
we must consider the fact, that in all ages, God's people 
were distinguished from all others, by some mark of re- 
ligious profession. The Jew was distinguished from the 
Gentile, by the significant mark or sign of circumcision. 
This was the ordained token of his covenant relation to 
God ; and by this he was brought into public church fel- 
lowship with the people of God, and was thus distin- 
guished from the Gentile who had no visible connection 
with the true worshippers of God. 

But the 4 'mark of difference" is changed so as to suit 
the more simple and spiritual nature of the gospel church ; 
so that, in place of circumcision, as the " mark of dif- 
ference," we have the ordained sacrament of baptism. 
This is a " mark of difference" in itself, and it is a 
" mark of difference in the effict that it produces. The 
baptismal engagement involves the vouchsafement of 
God's grace to the subject ; and it involves repentance, 
faith, and obedience, with a hearty forsaking of sin, a 



SUBJECTS OF BAPTISM. 



271 



steadfast belief in the promises of God, and a sincere 
purpose of heart to lead a new life. 

This "mark of difference" is still more clear, when we 
consider what Christ has said both of faith and baptism, 
in Marie xvi, 16, " He that belie veth, and is baptized, 
shall be saved, but he that believeth not, shall be 
damned." Here faith and baptism are joined together ; 
faith as the instrument in the great work of justification, 
and baptism as the sign of regeneration, by God's Spirit 
operating on the heart. 

" Baptized into thy name, 

Mysterious One in Three, 
Our souls and bodies claim, 

A sacrifice to thee ; 
And let us live one faith to prove, 
The faith which works by humble love.'' 



SECTION SECOND. 
Subjects of Baptism, 
t. " The baptism of young children is to be continued 
in the church." But before this question is examined, it 
may be proper to show that adult believers and penitents 
are proper subjects of baptism. 

First Adult believers. That this ordinance is to be 
administered to all adult persons who profess faith in 
Christ, and who have not been baptized, is admitted by 
all who acknowledge the Divine authority of this institu- 
tion. But what is meant by a believer ? There are two 
classes of persons entitled to this name. 1. Those who 
consent to the truth and obligations of the Christian sys- 
tem, but who are not penitent, and have no desire to en- 
gage in the service of God. Such believers, of course, 
are not justly entitled to, nor are they proper subjects of 



272 



SUBJECTS OF BAPTISM. 



Christian baptism. 2. Those who not only acknowledge 

the obligations of Christianity, but who heartily receive 
and rest upon Jesus Christ alone for salvation, as offered 
by God in the gospel. These are proper subjects of bap- 
tism. 3. But penitent believers are proper subjects of 
baptism. By these we intend such as believe the doc- 
trines of Christianity, and are heartily sorry for their 
sins, and are seeking favor and peace with God, and wish 
to make a profession of their faith in Christ, by taking 
upon them the obligations of Christian baptism. 

For this we think there is sufficient authority in the 
Bible. When Peter was preaching, on the day of Penti- 
cost, as it said in Acts ii, 37, 38, the people who heard 
him " were pricked in their hearts/' and said, " Men and 
brethren, what shall we do ? Then Peter said unto them, 
repent and be baptized every one of you, in the name of 
Jesus Christ, for the remission of sins, and ye shall re- 
ceive the Holy Ghost." Now, these persons were peni- 
tent ; their hearts had been penetrated by the truth, and 
they were penitently inquiring what they should do. 
They had not yet been pardoned, and the Apostle di- 
rected them at once, to repent and be baptized for the re- 
mission of their sins, with the subjoined promise that they 
should receive the Holy Ghost. This passage clearly 
warrants the administration of baptism to penitent in- 
quirers after salvation. But I will notice one other proof 
of this duty of the church. It is the case of Saul of 
Tarsus. When Ananias came to him, he found him 
blind, fasting and praying for three days, in a state of 
deep penitence, and not knowing what to do. While in 
this state of penitence, he was directed to ' 'Arise and be 
baptized, and wash away thy sins, calling on the name of 
the Lord Jesus." Acts xxii, 16. Now, in both these 
cases . the penitent seeker of pardon is recognized ; and 



SUBJECTS OF BAPTISM. 



273 



in both these cases the penitents were directed to be bap- 
tized as a means and seal of their pardon. 

" And thus our sense assists our faith, 
And shows us what the gospel means " 

2. Young Children are proper subjects of baptism. 
To the truth of this proposition, we have the concurrent 
testimony of the Heidleburg Catechism, and the Westmin- 
ster Confession of Faith. In the catechism, Ques. 74, 
" Are infants also to be baptized ? Ans. Yes, for since 
they, as well as the adult are included in the covenant 
and church of God ; and since the redemption from sin 
by the blood of Christ and the Holy Ghost, the author of 
faith, is promised to them no less than to the adult ; 
they must, therefore, by baptism as a sign of the cove- 
nant, be also admitted into the Christian Church, and be 
distinguished from the children of infidels ; as was done 
in the Old Covenant or Testament, by circumcision, in- 
stead of which baptism was instituted in the New 
Covenant." 

In the Westminster Con. of Faith, Chap, xxviii, Sec. 4, 
" Not only those that do actually profess faith in and obe- 
diej ice unto Christ, but also the infants of one or both be- 
lie* ing parents are to be baptized." These two Articles 
tale high ground in favor of infant baptism, but no 
hi rher than they are entitled to by the uniform practice 
o , the church in all ages. Infants were admitted into 
the visible church, under the rigorous covenant of the 
law, by circumcision ; and they are capable of admission 
into the same church of God, under the covenant of 
grace, by Christian baptism. 

But to see more fully the strict propriety of the practice 
of infant baptism, and the ground upon which it stands, I 
will remark, L That the Church of Christ has been substan- 



274 



SUBJECTS OF BAPTISM. 



tidily the same in all ages of the world. This cannot be 
doubted, if we carefully consider the nature of the covenant 
which God made with Abraham, of which circumcision was 
the sign. It was a covenant of perpetual duration, and of 
perpetual obligation. It is usually called the covenant of 
grace. It is in these words, in Gen. xvii, 7, " I will estab- 
lish my covenant between me and thee, and thy seed 
after thee, in their generations for an everlasting cove- 
nant; to be a God unto thee, and to thy seed after thee." 
The token of this covenant was circumcision. Verse 1 1 , 
"And ye shall circumcise the flesh of your foreskin ; and 
it shall be a token of the covenant betwixt me and you." 
The infant children of Abraham were admitted into this 
covenant, and had the same token of the covenant placed 
upon them. Verse 12, "And he that is eight days old 
among you shall be circumcised, every male child in your 
generations." 

This covenant embraced two things, having special re- 
ference to the spiritual state of Abraham, and his genera- 
tions forever. 

First, God promised to be their God. This implied 
more than temporal blessings. With these, it implied 
higher and spiritual blessings. 2 Cor. vi, 16, "As God 
hath said, I will dwell in them, and walk in them, and I 
will be their God, and they shall be my people." The 
expressions, " I will be their God," " and dwell in them," 
are indicative of spiritual union between God and his 
children, and are so used throughout the Scriptures. 

Second. This covenant is called by St. Paul, the cove- 
nant of promise, because God said to Abraham, in Gen. 
xxii, 18, " In thy seed shall all the nations of the earth 
be blessed, because thou hast heard my voice." It did 
not, therefore, contemplate blessings to Abraham and his 
seed only. It had a much wider scope, even blessings in 



SUBJECTS OF BAPTISM. 



275 



the posterity of Abraham, for all the nations of the earth. 
But by what part of his posterity, and how, shall all the 
nations be blessed ? To this question we record the an- 
swer of St. Paul, Gal. iii, 16, " He saith not, and to 
seeds, as of many ; but as of one, And to thy seed, which 
is Christ," Now, that Christ is of the seed of Abraham, 
none will doubt ; and that Christ is a blessing to all na- 
tions, none will doubt. Hence it is, that the same spiritual 
blessings which came upon Abraham, because of his faith 
and covenant relation to God, are dispensed to all who 
receive Christ by faith, as did faithful Abraham. " They 
which be of faith are blessed with faithful Abraham," and 
the same are the children of Abraham," verse 7. This, 
of itself, is quite sufficient to prove that the church has 
ever been the same ; founded upon the one and the same 
covenant. 

But the covenant with Abraham, as is very evident, 
looked to some future manifestation, as the fulfillment of 
the promise. That future manifestation was Christ. It 
is obvious, then, that Christ was the object of Abraham's 
faith ; and that by faith in Christ he was justified. But 
Abraham looked to Christ as to come. This is very true, 
but it did not change the nature and influence of his 
faith ; for it is said, he was justified by faith in the same 
sense that believers are now justified. The only dif- 
ference between Abraham and the Christian, is in the cir- 
cumstances ; the one was before Christ came into the 
world, and the other was after. Both are justified by 
faith in the same Christ, and therefore the Church, in its 
great sections, before and after Christ, is one and the same 
church. There was no change in the spiritual import of 
this covenant, not even by the giving of the law. St. 
Paul affirms in Gal. iii, 17, " That the covenant that was 
confirmed before of God in Christ, the law, which was 



276 



SUBJECTS OF BAPTISM. 



four hundred and thirty years after, cannot disannul, 
that it should make the promise of none effect." Iv~ow, 
Christ did not come till nineteen hundred and eleven 
years after this covenant of promise was made with Abra- 
ham. In the mean time, the law was given four hundred 
and thirty years after this covenant, and fourteen hun- 
dred and eighty one years before the promise to Abra- 
ham could be fulfilled. It is evident, therefore, that thei 
law given on Mount Sinai did not annul the covenant with 
Abraham. The covenant still stands in full force ; no 
intermediate transaction before Christ came could affect 
it, and Christ did not set aside its spiritual purport and 
obligations, and therefore, it still stands as an everlasting 
covenant. 

This establishes the fact, that but one covenant has 
existed as the basis of the visible church in all ages. 
The covenant of the church under the former dispensa- 
tion, was the covenant with Abraham, and in its spiritual 
and fuller import, it is the covenant of the church now. 
This is established beyond a doubt by St. Paul, in Gal. 
iii, 27, 28, " For as many as have been baptized into 
Christ, have put on Christ, There is neither Jew nor 
Greek, there is neither bond nor free, there is neither 
male nor female ; for ye are oil one in Christ'" 

3. But the identity of the Jewish and Christian 
church is made still more distinct by some New Testa- 
ment illustrations, as the Parable of the Vineyard, in Matt. 
xxi, 33-43. Here, the vineyard evidently represents the 
church, with all its holy privileges, both before and after 
the coming of Christ. The first-named husbandmen 
were the Jews, who were destroyed for their wicked 
treatment of Christ, who came as the heir, to receive 
fruit from the vineyard. The second-named husbandmen 
were the believing Gentiles. To these the vineyard was 



SUBJECTS OF BAPTISM. 



277 



" let out," that they might render fruit to the owner in 
proper season. Two sets of husbandmen are spoken of, 
but there is but one vineyard. This we regard as a con- 
clusive illustration of the identity of the church. 

The same truth is expressed when Christ represents 
the church under the figure of a sheepfold, John x. 
Here, Christ calls himself the good Shepherd, and gives 
to the Jews, the original members of this church, this 
distinct and conclusive information ; u And other sheep I 
have, which are not of this fold ; them also I must bring 
in, and they shall hear my voice ; and there shall be one 
fold, and one Shepherd" Before the coming of Christ, 
the Gentiles were called " aliens and strangers," but after 
the coming of Christ, they were called into the vineyard ; 
into the fold ; and now they are " fellow-citizens with the 
saints and household of God." Both are reconciled unto 
God, in " one body," and are " built on the foundation of 
the Apostles and Prophets, Jesus Christ himself being the 
chief corner stone." These considerations show very 
clearly, that, while the church has been operating under two 
dispensations, it has been one and the same church, based 
upon one and the same covenant. And this covenant is 
essentially the gospel covenant. Gal. iii. 8, " The Scrip- 
ture, foreseeing that God would justify the heathen 
through faith, preached before the gospel to Abraham." 
And, speaking of the Jews, St. Paul further says, Heb. 
iv. 2, "For unto us was the gospel preached, as well as 
unto them." It follows from the foregoing that the 
church has been the same in all ages, and differing only 
in circumstances. The difference is chiefly in this. The 
Jewish church was limited to the Jewish nation, and its 
covenant was signified by Circumcision, and the Passover; 
whereas, in the Christian church, the Gentiles were in- 
corporated with the Jews, so that both became one body, 



278 



SUBJECTS OF BAPTISM. 



and the same covenant that was made with Abraham, 
was signified by Baptism, and the Lord's Supper. 

It is no offset to this argument, to say that the church 
now is not the same that it was in the days of Abraham, 
because it is called by another name. This change of 
the name of the church was foretold by the prophet. Is. 
lxii, 2, " And thou shalt be called by a new name, which 
the mouth of the Lord shall name/' This prophecy was 
fulfilled at Antioch. Acts xi, 26, "And the disciples 
were called Christians first at Antioch." The name is 
appropriate because it recognizes all believers as followers 
of Christ, of whatever nation they may be. And this of 
itself might satisfy any one of the unity of the church in 
both dispensations. 

These remarks suggest the following conclusions. 
First. That the covenant that God made with Abraham 
and his posterity, was the covenant of grace that was to 
be continued in full force through all coming time. 
Second. That the Jewish church being constituted 
according to the principles and provisions of the co- 
venant of grace, was essentially the same as the Chris- 
tian Church. 

4. This opens the way for another important proposi- 
tion. Children were included in the covenant made with 
Abraham, and received circumcision as the sign of that 
covenant relation, and as this covenant has never been 
abrogated or changed, therefore children are still included 
in this covenant, and have a right to its Christian sign, 
and its blessings. 

Upon the first member of this proposition, there can be 
but little, if any controversy. God said to Abraham, 
Gen. xvii, 7, " I will establish my covenant between me 
and thee, and thy seed after thee, in their generations, for an 
everlasting covenant, to be a God unto thee, and thy seed 



SUBJECTS OF BAPTISM. 



279 



after thee" That the infant offspring of Abraham re- 
ceived the sign of the covenant, see verse 1 2, " And he 
that is eight days old shall be circumcised among you." 
This sign was continued in the Jewish church until John 
the Baptist, and Christ. John was circumcised on the 
eighth day. Lake i, 59, " And it came to pass, that on the 
eighth day they came to circumcise the child.' 9 Christ 
was circumcised on the eighth day, Chap, ii, 21, "And 
when eight days were accomplished for the circumcising 
of the child, his name was called Jesus.* 5 It is worthy 
of remark, that in both of these cases, names were given 
to the children ; one was called John, and the other was 
called Jesus. 

That children are still included in the covenant of 
grace, is susceptible of clear Scripture proof ; as Acts, ii, 
39, "For the promise is unto you and your children, and 
to all that are afar off, even as many as the Lord our 
God shall call." In this passage, the covenant relation 
of infants is clearly recognized ; not only the children of 
Jewish parents, but the children of as many Gentiles " as 
the Lord our God shall call." This, too, fully accords 
with what has heen said concerning the unity of the 
church. The "olive tree " has not been destroyed ; the 
natural branches only are broken off, and the believing 
Gentiles graffed in. These "partake of the root and 
fatness of the olive tree," and of course, they have the 
right of placing their infant children in a covenant rela- 
tion with God, as well as with the believing Jews, or the 
natural branches that have not been cut off. But it is 
expressly said that children are members of the visible 
church, in Mark x, 14, "For of such is the kingdom of 
heaven." The phrase, " kingdom of heaven," means the 
church of Christ, or the visible community of God's 
people, constituted according to the principles of the gospel. 



280 



SUBJECTS OF BAPTISM. 



Now, Christ assigns the fact that they belonged to the 
" kingdom of heaven, " or the church, as the reason for 
his displeasure with his disciples for rebuking those that 
" brought little children to him," and also for the com- 
mand, " Suffer them to come unto me, and forbid 
them not." 

But again, Christ presented these little children as 'pat- 
terns of purity to all who might, at any time, enter into 
this " kingdom of heaven." And this, of itself, goes to 
show that infant children are members of the church 
under the gospel, as they were members of the church 
under the law. This passage teaches this common sense 
fact ; as little children are declared by Christ to belong to 
the Church of God, and as baptism is the ordinance 
of visible induction into, and the seal of its blessings, they 
have a right to the blessings and benefits of the covenant, 
and none should forbid the exercise of that right. 

But once more ; it is nowhere said that the original 
right of infants to membership in the church, is taken 
away or disannulled. This, no doubt would have been 
done, if there had been any change in the covenant. In 
the absence, therefore, of anything against the right of 
infants to membership in the Church of Christ, and in 
view of the fact that Christ declared them to be in the 
church, we here conclude, with the solemn conviction that 
they have a right to the sign, and the blessings of the 
covenant of grace. They should be baptized. This we 
believe to be the will of God, and the doctrine of the 
Holy Scriptures. 

5. Infant baptism has been practiced in the church 
from the days of the Apostles to the present time. 

If so, then baptism must have taken the place of the 
old Jewish token of the covenant. To see the truth of 
what is here alleged, we have but to examine the commis- 



SUBJECTS OF BAPTISM. 



281 



sion given to the disciples, in Matt, xxviii, 19. Here 
baptism takes the place of circumcision, by the ex- 
press appointment of God. The disciples were, there- 
fore, authorized to extend the right of baptism to all 
•who believed in Christ, everywhere, and also to their 
children. 

" Jesus, kind, inviting Lord, 
We with joy obey thy word, 
And in earliest infancy 
Bring our little ones to thee." 

But to see the truth of our proposition, in the light of 
the history of the church, we must consult the testimony 
of the early Christian Fathers. The first that we shall 
name is Origin, who flourished about A. D. 300. He 
says, " Infants are baptized for the remission of sins f ■ 
and again, he says, " The church hath received the tra- 
dition from the Apostles, that baptism ought to be ad- 
ministered to infants." Cyprian, Bishop of Carthage, 
who was contempory with Origin, says, that " Sixty-six 
Bishops, being convened in Carthage, in a council, having 
the question referred to them, ' Whether infants might be 
baptized before they were eight days old; 9 unanimously de- 
cided, that no infant is to be forbidden from the benefit of 
baptism, although but just born.' 7 Mark this testimony of 
sixty-six bishops. It ought to go very far in settling the 
question of the right of infants to baptism, and especially 
when it was given in so short a time after the Apostles, 
and when every practice in the church was proved by 
Apostolic usage. Gregory JVazeanzan, who died A. D. 
389, testifies, in his discourse on baptism, " That infants 
are to be baptized.' ' In the fifth council of Carthage, 
held in A. D. 401, it is declared in canon 72, "that child- 
ren ought to be baptized, when there is no proof nor testi- 
mony that they have btfen already baptized." And St. 



0 



282 



SUBJECTS OF BAPTISM. 



Augustine, who flourished in A. D. 410, says, "Infant 
baptism the whole world practices ; it was not instituted by 
councils, but was ever in use." Thus we see, that cer- 
tainly for four hundred years after Christ, there was a 
universal consent that infant baptism should be practiced. 
No one denied their right to this ordinance. True, Ter- 
tullian advises the delay of infant baptism, but this was 
because of his peculiar notion of baptismal regeneration. 
And there was one Gregory who practiced such delay in 
the baptism of his own children ; but there was no so- 
ciety of men nor church, that entertained any doubt as to 
the propriety of infant baptism. 

Dr. Wall says, in Hist, of Inf. Bap., that for " 700 
years after this/' making in all 1100 years, there is not 
so much as one man to be found, who either spoke for, 
or practiced such delay, but all to the contrary Tertul- 
lian and Gregory alone excepted. He further says ; 
"And when about the year 1130, one sect among the 
Waldenses declared against the baptism of infants, as in- 
capable of salvation, the main body of their opinion was 
in favor of it." This sect soon disappeared, and the 
church was at peace upon this subject, \* until the rising 
of the German Antipedo baptists, or baptists, in the year 
1522." The next society called baptists, that greatly 
disturbed the peace and quiet of the church by their op- 
position to the practice of infant baptism, was formed in 
England, in 1640. And the first that was formed on the 
continent of America, was in 1638. This latter Society 
was originated and organized by one Roger Williams, who 
was once a Presbyterian. But, becoming somewhat rest- 
less and disaffected, he called upon one Ezekiel Holliman, 
a layman, and who had not been immersed himself, to 
administer baptism to him by immersion. Then Mr. 
Williams immersed Mr. Holliman, and ten others, and 



SUBJECTS OF BAPTISM. 



283 



thus was constituted the first society of antipedo bap- 
tists in America. Knowles Mem. of Williams. 

From what we have seen of the practice of the church 
since the days of the Apostles, as proved by the fore- 
going testimony of the Fathers, we see why it is that, 
" the baptism of young children is to be retained in the 
church." It is because they are included in the covenant 
of grace ; because Christ, by express command, has 
changed the sign of this covenant from circumcision tG 
baptism ; and because baptism has been administered to 
infants in every age of the church, from the Apostles to 
the present time. 

" How large the promise, how divine, 

To Abraham and his seed." 

6. If the right of infants to a part in the covenant of 
grace has been established, and we believe it has, we can 
easily see how strong is the obligation upon Christian 
parents to dedicate their children to God, and the church 
by baptism, at an early period of their life. The com- 
mand given to Abraham to circumcise his children at 
eight days old, was imperative. He dared not to neg- 
lect it, but willingly and gladly set upon them the sign 
of the covenant that God had made with him, and all his 
posterity. He rejoiced to have his children with him in the 
visible church of God. How, then, can Christian parents, 
who profess to be the children of God by faith, and to be 
enjoying the blessings and benefits of the covenant of 
God with Abraham, refuse to submit their children, by 
baptism, to the same covenant benefits ? They cannot, 
and at the same time be innocent ; nor can they neglect 
the proper baptismal instruction of their children, without 
endangering their own happiness, if not the morals and 
eternal welfare of those whom they " should train up in 
the way they should go." If they neglect this in order 



284 



BAPTISM NOT REGENERATION. 



to afford their children, at a more mature age, an oppor- 
tunity of selecting the mode, they need not be surprised, 
if they never make choice of any mode. Indeed, there are 
so many fearful demonstrations of the great evil of this 
unscriptural neglect, that we wonder why parents have 
not long ago repented of it, in dust and ashes. Trace to 
its origin, the reason why more of our children are not 
in the church with us, and it is usually found in this neg- 
lect of infant baptism, and proper baptismal instruction. 

Let all Christian parents closely follow the example of 
faithful Abraham ; let them dedicate their children to God 
and the church, in baptism, and not give themselves so 
much injurious perplexity as to the particular mode ; and 
let them not forget that God holds them responsible for 
the manner in which they educate their children, and 
especially for the manner in which they are taught and 
trained in the doctrines and practice of our holy Chris- 
tianity. 

" With flowing tears and thankful hearts, 

We give them up to thee ; 
Receive them, Lord, into thine arms 

Thine may they ever be. 



SECTION THIRD. 
Baptism not Regeneration. 

1. In this Article, baptism is said to be a " sign of re- 
generation^ and if a sign, it is not regeneration, for that is 
the thing signified by the sign. The sign, therefore, and 
that which is signified, are two separate and distinct 
things. Any one of these may exist without the other. 

But to all of this the Romanist objects. He says, 
" The effect of this sacrament is the remission of all origi- 
nal and actual guilty also of all punishment which is owed 



BAPTISM NOT REGENERATION. 285 

for any guilt," and, " Whosoever shall affirm that bap- 
tism is indifferent, that is, not necessary to salvation, let 
him be accursed." Counc. of Trent. " Baptism is a sacra- 
ment instituted by Christ the Lord, in which, through 
the external ablution of the body, with the invocation of 
the most Holy Trinity, a person is spiritually regenerated," 
Den's Theology. 

This Romish error is held by the modern sect called 
Campbellites. Mr. Campbell, who is the founder of this 
heretical sect, says, in his debate with M- Calla, that God 
" appointed baptism to be to every one that believed the 
record he has given of his Son, a formal pledge, on his 
part, of that believer's personal acquital or pardon ; so 
significant and so expressive, that when the baptized be- 
liever rises out of the water, is horn of water, enters the world 
a second time, he enters it as innocent, as clean, as unspotted 
as an angel. His conscience is purged from guilt, his body 
is washed with pure water, even the washing of regene- 
ration. " The above words are not to be mistaken, and or- 
thodox Christians are not to be blamed if they vigorously 
oppose these errors. 

The passages of Scripture that are chiefly relied upon 
in support of this doctrine, are, MarTc xvi, 16, John hi, 5, 
and Titus hi, 5. Mark says, "He that believeth and is 
baptized, shall be saved ; but he that believeth not, shall 
be damned." The first part of this passage seems to 
support this doctrine, but the last part fully refutes it. 
Belief is made the instrument of salvation, and not bap- 
tism. He that believes shall be saved. And he that be- 
lieves not, whether baptized or not, shall be damned. 
Now, this could not be true, if baptism were regenera- 
tion. Faith is the instrument of regeneration, and not 
baptism. Hence this passage proves nothing for the ad- 
vocates of baptismal regeneration. John says, " except 



286 



BAPTISM NOT REGENERATION. 



a man be born of water, and of the Holy Spirit, he can- 
not enter into the kingdom of God." The uniform teach- 
ing of the New Testament is, that regeneration is the pe- 
culiar work of the Holy Spirit, and this passage teaches 
the very same doctrine. Regeneration, by this Divine 
agent, is the great and essential qualification for the king- 
dom of God, and baptism, with water, is the ordained 
sign and seal of this qualification. This passage, there- 
fore, does not teach baptismal regeneration. 

Titus contains this record ; " According to his mercy, 
he saved us by the washing of regeneration, and the re- 
newing of the Holy Ghost." If baptism is denoted in 
this passage by the words, " washing of regeneration," it 
is used as the symbol of the inward work, called " the 
renewing of the Holy Ghost." It is clear then, that this 
passage does not teach baptismal regeneration. 

2. Baptismal regeneration is not taught in the Scrip- 
tures. Adults are uniformly required to believe before 
they are baptized. " He that believeth and is baptized, 
shall be saved." Faith in Christ, therefore, and not bap- 
tism, is the instrument of justification; Mom. v, 1, 
*' Therefore being justified by faith, we have peace with 
God, through our Lord Jesus Christ." When the Ethio- 
pian Eunuch desired baptism, Philip replied, " If thou be- 
lievest with all thy heart, thou mayest." 

3. The Scriptures testify that baptism is not the instru- 
ment of regeneration. 1 Pet. iii, 31, " The like figure 
whereunto even baptism doth now save us ; not the 
putting away of the filth of the flesh, but the answer of 
a good conscience toward God." This passage seems to 
prove "that baptism doth now save us" yet this is not the 
teaching of the text, for it is expressly said that we are 
not saved by "the putting away of the filth of the flesh, 
but the answer of a good conscience toward God" But 



BAPTISM NOT REGENERATION. 



287 



again, 1 Cor. i, 14-17, " I thank God that I baptized 
none of you but Crispus and Gains." "For Christ sent 
me not to baptize, but to preach the gospel." Eow, if 
the doctrine of baptismal regeneration be true, then St. 
Paul thanked God that none of the Corinthians were re- 
generated, but Crispus and Gaius. Only these two in 
all the Corinthian church were regenerated, for Paul 
baptized no others except " the household of Stephanus." 
He assigns two reasons for this, 1. "Lest any should 
say that I baptized in mine own name," verse 15. 
2. " For Christ sent me not to baptize, but to preach the 
gospel," verse 17. Now, if baptism be essential to regene- 
ration, as some men suppose, St. Paul must have cared 
but little whether the Corinthians were regenerated or not. 
If baptism is in fact regeneration, then St. Paul thanked 
God that he regenerated none- of the Corinthians. And 
he must have contradicted the whole purpose of his com- 
mission to the Gentiles, for he was sent to them, Acts 
xxvi, 18, "To open their eyes, and turn them from dark- 
ness to light, and from the power of satan unto God, that 
they might receive forgiveness of sins, and inheritance 
among them which are sanctified by faith that is in me." 
But this he did not do ; he was sent to preach the gospel, 
as the great instrument of turning the Gentiles "from the 
power of satan unto God," and faith in Christ through 
the gospel, as the means of their sanctification. Where, 
then, is the doctrine of baptismal regeneration ? 

4. This doctrine is contradicted by observation and ex- 
perience, as well as by the Scriptures. Persons who 
have been baptized by regular and pious ministers, even 
by the Apostles, have, by their lives, proved themselves 
to be unregenerate. Simon Magus, though baptized, 
was " in the gall of bitterness, and in the bond of 
iniquity." St. Paul, speaking of some who had made 



288 BAPTISM NOT REGENERATION. 

shipwreck of faith, says, "Of whom is Hymenius and Alex- 
ander, whom I have delivered unto satan, that they may 
learn not to blaspheme." With these might be named 
Philetus, Phygellus, and Hermogenes, together with those 
gross and wicked transgressors in the seven churches of 
Asia. Every succeeding age of the church has borne ample 
testimony to this lamentable truth. Great numbers are 
found, even now, in every Church in Christendom, who 
prove by their daily immoralities, though some of them 
may have been baptized twice or thrice, that they are still 
in their sins. 

Experience, too, proves that baptism is not regenera- 
tion, though the baptism may have been performed by the 
submersion of the whole body. How many are there, 
who know that they came "up out of the water " as vile 
as before " they went down into the water ?" And what 
a rebuke is this to the advocates of baptismal regenera- 
tion j and to those who deny the agency of the Holy 
Ghost in the great work of regeneration ? May not the 
church pray that this evil and dangerous error may be 
banished from the world, and that its advocates be truly 
converted to God ? It is faith and the Holy Ghost that 
justifies and sanctifies the soul, and not baptism. 

"But the righteousness of faith 

Hath taught me better things ; — 
Inward turn thine eyes, — it saith, 

"While Christ to me it brings ; — 
Christ is ready to impart 

Life to all, for life who sigh ; 
In thy mouth, and in thy heart 

The word is ever nigh." 



ARTICLE XVIII. 



OF THE LORD'S SUPPER. 

"The Supper of the Lord, is not only a sign of the love that 
Christian's ought to have among themselves, one to another, but 
rather is a sacrament of our redemption by Christ's death ; inso- 
much that, to such as rightly, worthily, and with faith, receive 
the same ; the bread which we break is a partaking of the body 
of Christ : and likewise, the cup of blessing is a partaking of the 
blood of Christ. 

" Transubstantiation, or the change of the substance of bread 
and wine in the Supper of the Lord, cannot be proved by holy 
writ, but is repugnant to the plain words of Scripture, over- 
throweth the nature of a sacrament, and hath given occasion to 
many superstitions. 

" The body of Christ is given, taken, and eaten in the Supper, 
only after a Heavenly and spiritual manner. And the means, 
whereby, the body of Christ is received and eaten in the Supper, 
is faith. 

" The Sacrament of the Lord's Supper was not by Christ's ordi- 
nance reserved, carried about, lifted up, or worshiped." 

SECTION FIRST. 

Definition. 

L This institution evidently takes the place of the 
Passover. The parallel between them is so close, and so 
clear, that we cannot doubt the substitution of the one for 
the other. And besides this, there is no evidence that the 
Passover was ever celebrated by the Apostles, or early 
Christians, after the institution of the Lord's Supper. 
This, of itself, is sufficient evidence that this institution 
takes the place of the Passover, and that the one answers 
to all the important purposes of the other. The materials 
of this sacrament were taken from the materials of the 
Passover. After Christ had celebrated this ancient festi- 



13 



289 



290 



DEFINITION OF THE LORD'S SUPPER. 



val for the last time, with his disciples, he took of the 
bread and wine that remained, and set them apart by 
solemn consecration, for this new, and more simple sacra- 
mental feast. And thus, he adapted this ordinance to the 
more simple and spiritual operations of Christianity. 

But let us notice, more particularly, some of the cir- 
cumstances that are common to both the Passover and the 
Lord's Supper. 

1. The Passover was appointed of God, and so was the 
Lord's Supper. Ex. xii. 3-28, and Matt. xxvi. 27. 2. 
The Passover was a memorial of deliverance from tempo- 
ral bondage ; and the Lord's Supper is a memorial of de- 
liverance from spiritual bondage. 3. The Passover pre- 
figured the death of Christ before it took place ; and the 
Lord's Supper represents that death now past. 4. As no 
person could partake of the Passover before he was cir- 
cumcised ; so, no one should come to the Lord's Supper 
before he has received baptism. 5. As the Passover was 
to continue until Christ came, so, the Lord's Supper is to 
continue until Christ come the second time, " without sin 
unto salvation." 6. The neglect of the Passover sub- 
jected the person to be cut off from Israel ; so, the neg- 
lect of the Lord's Supper necessarily excludes every man 
who indulges this sin, from the benefits of Christ's death. 

2. The Lord's Supper is known by various names, each 
indicating some important quality, or purpose of the ordi- 
nance itself. It is called the Eucharist; the Lord's 
Supper ; the Communion ; the Sacrament. The term 
Eucharist, means the giving of thanks. Luke, xxii, 17, 
" And he took bread and gave thanks." Matt, xxvi, 27, 
" And he took the cup and gave thanks." It is called 
the Lord's Supper, because he instituted it the same night 
in which he was betrayed. 1 Cor. xi, 23-25, " The Lord 
Jesus, the same night in which he was betrayed, took 



DEFINITION OF THE LORD'S SUPPER. 



291 



bread, And when lie had given thanks, he break it, and 
said : Take, eat, this is my body, which is broken for you : 
This, do ye in remembrance of me. After the same 
manner, also, he took the cup, when he had supped, say- 
ing : This cup is the New Testament in my blood ; This, 
do ye, as oft as ye drink it, in remembrance of me." 
And in verse 20, it is expressly called the " Lord's Sup- 
per." It is called the communion, 1 Cor. x, 16, " The 
cup of blessing which we bless, is it not the communion of 
the blood of Christ ? The bread which we break, is it 
not the communion of the body of Christ ?" And it is 
called the sacrament, because he, who comes to this ordi- 
nance in a proper manner, binds himself to God by the 
most sacred vow, to live according to the rules of Chris- 
tian life. 

3. It is a commemorative ordinance. This is clear from 
the very nature of the institution, as a substitute for the 
Passover. The Passover was celebrated annually for the 
purpose of commemorating the wonderful deliverance of 
the Israelites from their bondage in Egypt, Ex. xii, 14-27. 
This kept them in the remembrance, not only of the his- 
toric fact of their deliverance, but of the mercy and love 
of God in the vouchsafement of that deliverance. The 
Lord's Supper is celebrated " as oft as ye do it," for the 
much higher purpose of commemorating the redemption 
of the world from the bondage of sin, by the one offering 
of Jesus Christ on the cross. And those who worthily 
receive this ordinance, keep in remembrance this great 
fact, and by so doing, they acknowledge the vicarious, 
and propitiatory nature of Christ's death. They show 
forth his death, not only as an event in the history of the 
world, but as the perfect and final sacrifice for sin, the 
benefits of which are to be received by faith. " This do 
in remembrance of me," has all the force of a command, 



292 DEFINITION OF THE LORD'S SUPPER. 

while it sufficiently proves the commemorative character of 
this ordinance. That these words do refer to the death 
of Christ, is evident from his own words. " This is my 
body which is broken for you." " This cup is the New 
Testament in my blood. " 

4. This ordinance is designed to "show the Lord's 
death till he come." As the Passover directed the mind 
of the Jew to Christ as the great antitype of the Pascal 
Lamb ; so the Lord's Supper directs the mind of the 
Christian to the great fact that Christ will come the second 
time, "without sin unto salvation." And hence, it is that 
believers not only publish the doctrine of Christ's sacrificial 
death, as often as they partake of the Lord's Supper, but 
they proclaim their unwavering faith in Christ, and their 
entire confidence that he will " descend from Heaven with 
a shout, with the voice of the archangel, and with the 
trump of God." This important purpose of the Lord's 
Supper should never be forgotten : for no consideration can 
furnish Christians with greater consolation than this ; nor 
can consolation be furnished in a more impressive mannei 
While they are at this sacramental feast, they can expe- 
rience their right to a better inheritance, and they can 
exclaim, "who is he that cometh?" and they can hear 
the answer, "It is Christ." 

5. The obligations to observe this Institution are pecu- 
liarly sacred. "Do this as oft as ye shall do it, in re- 
membrance of me," is a command of the God-man. 
And besides this, it connects believers, by an unbroken 
chain of witnesses — by an unbroken chain of obligation, 
and by the sacred ties of truth, with the disciples when 
they were at the last pascal supper with Christ. It con- 
nects them with the weeping spectators who looked upon 
the cross and the suffering Redeemer. 

In this ennobling Christian ordinance, we have a living 



THE USE OF THE LORD'S SUPPER. 293 

symbol transmitting the facts of its institution, and the 
fact of the sacrifice of Christ, from witness to witness, 
from the Apostles to the present time. And thus it is, 
that while the Lord's Supper is to be observed in memory 
of Christ, and his death, and while it is to be observed 
as a pledge to the church, that Christ will come and take 
her up to himself ; it is at the same time, a standing wit- 
ness to the truth, the necessity, and the divine origin of 
our holy Christianity. 



SECTION SECOND. 
The use of the hordes Supper. 

1. The covenant that God made with Abraham, that in 
his seed all the nations of the earth should be blessed, 
was fully ratified by the blood of Christ being shed for 
the sins of the whole world. The blood of Christ is, 
therefore, called by St. Paul, in Heb. xiii, 20, " The blood 
of the everlasting covenant." Hence, the Lord's Supper 
is a visible sign and seal upon the part of God who made 
the covenant with Abraham, that it was established in, 
and ratified by the sacrifice of Christ, once offered for the 
sins of the whole world. 

1, It is a sign. As such it shows. 1. The love of God 
to the world, John, hi, 16. " God so loved the world that 
he gave his only begotten son, that whosever believeth in 
him, should not perish, but have everlasting life." 2. 
The love of Christ, 1 Pet.m, 18, " For Christ has also 
suffered for sins, the just for the unjust, that he might 
bring us to God." 3. The nature of Christ's suffering, 
Phil, ii, 8, He i( became obedient unto death, even the 
death of the cross." 4. The vicarious and sacrificial 
character of that death, Rom. v, 6, " In due time Christ 



294 THE USE OF THE LORD'S SUPPER. 

died for the ungodly, " and Heb. ix, 26, "But now, once in 
the end of the world, he hath appeared to put away sin by 
the sacrifice of himself." 

2. It is a seal. It is a constant assurance from God, 
that the covenant of redemption is still in full force, and 
that it shall continue in full force to the end of the world. 
God keeps this sign and seal before the church, and as 
often as believers communicate, they receive spiritual food, 
and an increase of living faith. 

" We see the blood that seals our peace ; 

Thy pard'ning mercy we receive ; 
The bread doth vicibly express, 

The strength through which our spirits live." 

2. But a still farther use of this ordinance is expressed 
in this Article. " The Supper of the Lord, is not only a 
sign of the love that Christians ought to have among them- 
selves, one for another, but rather is a sacrament of our 
redemption by Christ's death ; insomuch that to such as 
rightly, worthily, and with faith, receive the same, the 
bread which we break, is a partaking of the body of 
Christ ; and likewise, the cup of blessing is a partaking of 
the blood of Christ." 

1. It is a sign of Christian love. None are invited to 
this holy feast but such as "are in love and charity with 
their neighbors." All others are excluded, so that dis- 
cord may be banished from all the house of God. Chris- 
tians are represented as a family ; and at the Lord's table 
they profess to be of one faith, and to have the same hope 
and assurance of immortality. Hence St. Paul says, in 
1 Cor. x, 17, "For we being many are one bread, and 
one body ; for we are partakers of that one bread." Love 
must be cherished by every follower of Christ. Bom. 
xii, 10, "Be kindly affectioned one to another, with bro- 
therly love." Eph. v, 2, "Walk in love." 1 Thess. iv, 



THE USE OF THE LORD'S SUPPER. 295 

9, "For ye yourselves are taught of God to love one 
another." Heb. xiii, 1, "Let brotherly love continue." 
1 Pet. ii, 17, "Love the brotherhood." These and other 
passages encourage the Christian to brotherly love ; and 
when Christians sit down together at the Lord's table, 
they thereby give a pledge to the world, and to each 
other, that they are in love and fellowship one with the 
other. 

" Then shall the world, admiring, view 

The gather'd flock at rest, 
And own the Son divinely true, 

The saints divinely blest." 

2. It "is a sacrament of our redemption by Christ 9 s 
death." That is, it is a pledge upon the part of God, that 
man is redeemed by the one offering of Christ ; and it is a 
solemn pledge upon the part of the believer to engage in 
all the duties and obligations of a Christian life. Persons 
may come under engagements hy performing certain sig- 
nificant actions, as well as by words, so that the Christian, 
in partaking of the Lord's Supper, brings himself under 
solemn obligations to serve God all the days of his life. In 
this solemn act, all Christians acknowledge that they are not 
their own, but are bought with the blood of Christ. And 
in this sacramental act, they bind themselves to glorify 
God in their bodies and spirits which are his. 

3. How this sacrament is to be received. Three qualifi- 
cations are named in this Article, — "Rightly" "Wor- 
thily," and with " Faith." 

1. Hightly. This refers to the proper administration of 
this ordinance. In order to this, there must be a regu- 
larly ordained minister, whose duty it is to consecrate, in 
due form, the elements of bread and wine, and thereby 
set them apart from a common to a holy use. But by 
this it is not pretended that any real change is made in 



296 THE USE OF THE LORD'S SUPPER. 

the substance or nature of these elements. The change 
is only relative, so that they are not to be looked upon as 
common bread and wine, but as the sacred symbols of 
Christ's body and blood. Then the minister is to take 
and break the bread, which is to represent the breaking 
of the body of Christ under the weight of our sins. He 
is farther, to take the cup, and pour out the wine, which 
is to represent the shedding of the blood of Christ. 
Then he is to distribute these consecrated elements to the 
communicants, saying, " Take, eat ; this is my body which 
was broken for you. Eat ye all of it." And when he 
shall have given the cup, be shall say, " This is my blood 
which was shed for you. Drink ye all of it." The autho- 
rity for all of this is the example of Christ and the record 
of the evangelists. 

2. Worthily. This refers to the qualifications of the 
communicant. The first that we name here is Baptism. 
That this is an indispensible qualification, may be learned 
from the law of the Passover. ISTo one was admitted to 
that ordinance before he was circumcised. Ex. xii, 43, 
" There shall no stranger eat thereof." By stranger is 
evidently intended one who has not been brought into the 
visible church by circumcision. But this is made still 
more definite by verse 48, "For no uncircumcised person 
shall eat thereof." But on the other hand, verse 44, 
"Every man's servant that is bought with money, when 
thou hast circumcised him, then shall he eat thereof." 
This settles the question of qualification for the observance 
of the Passover. 

The same law was observed by the Apostles. Acts ii, 
41, 42, "Then they that gladly received his word were 
baptized ; and the same day there were added unto them 
about three thousand souls. And they continued stead- 
fastly in the Apostle's doctrine and fellowship, and in 



THE USE OF THE LOBD's SUPPER. 297 

breaking of bread, and in prayers." The preaching of 
Peter, on the occasion named in this chapter, produced 
the conviction that Jesus Christ, whom the Jews had cru- 
cified, was the Saviour of sinners. And those who " were 
pricked in their hearts" on account of their sins, were 
baptized " in the name of Christ for the remission of 
sins." This act excluded all those believing Jews from 
the fellowship of the Jewish Church ; but it immediately 
introduced them into the fellowship of the Christian 
Church. Here, it is said, "they continued steadfastly in 
the Apostle's doctrine," and in all the other duties of their 
Christian profession. Among these were Christian Church 
fellowship, and "breaking of bread," in commemoration 
of Christ and his death upon the cross. The Christians 
of Corinth were addressed by St. Paul as communicants, 
and as it is everywhere assumed that Baptism is the first 
and indispensible qualification for the Lord's Supper, we 
have good reason to believe that no others are qualified. 

The nature of these two ordinances teaches most clearly 
that Baptism must necessarily precede the Lord's Supper. 
In the first, the believer avows himself a disciple of Christ, 
and by Baptism he enters through the ordained and only 
proper door into the visible church. The second is the 
ordained church feast, by which believers are strengthened 
in their faith, and by which there is a direct expression 
of love to Christ, and a public renewal of membership in 
the family of God on earth. And thus is exhibited the 
natural relation there is between the one and the other ; — 
Baptism involves an engagement to be the Lord's ; and 
Christians, in partaking of the Lord's Supper, renew that 
engagement. 

The second qualification that we name here, respects 
the moral character of communicants. It is universally 
agreed, that all who are truly regenerated have the requi- 



293 THE USE OF THE LORD'S SUPPER. 

site qualification for, and are entitled to, the benefits of 
the Lord's Supper. 

But there is another interesting class of persons found 
in almost every branch of the church, that may be called 
penitent believers. What shall the church do with these ? 
They are earnestly seeking redemption, and we hesitate 
not to avow, that these are entitled to a place at the holy 
communion. They are brought within the care of the 
church by their baptism ; they are recognized as members 
of the visible church, believing all her doctrines, and liv- 
ing in conformity to the rules and laws of the visible 
church, while they profess to be earnestly groaning for 
redemption from sin, with a strong persuasion that their 
prayers and faith will be owned and blessed in their re- 
generation. What, I say, is the church to do with such 
persons ? The commanding probability that they are 
genuine penitents, and that the Lord's Supper may be the 
means of their regeneration, ought to be the rule in this 
case. And besides this, there can be no difference be- 
tween the original penitent, and the penitent backslider 
who communes on every suitable occasion. If the one is 
excluded, so must the other, for the one is as much a sin- 
ner as the other. As unregenerate persons are not ex- 
cluded from Baptism, and hearing the word of God 
preached, neither should they be from partaking of the 
sacrament, for one and all of these are ordained means of 
grace, whereby we may be edified and comforted in the 
Christian life. No church, therefore, has a right to exclude 
from the Lord's table any who make a credible profession 
of their faith, for God only is the judge of the heart, 
while men can only act according to outward conduct and 
appearances. 

Meanwhile, I am fully aware that various sects of the 
Calvinistic school object to such views as are stated in the 



THE USE OF THE LORD'S SUPPER. 299 

foregoing paragraph. But why should they ? If it is 
true, as they affirm, that regeneration precedes awaken- 
ing, penitence, and justification, then we maintain that we 
are still correct, for our penitents, according to that theory, 
are regenerated. There is evidently, therefore, a want 
of agreement between the theory and practice of Calvin- 
ism. But if the standard consists in the experience of ''a 
hope/' as it is called, still we are correct, for all our peni- 
tents express a hope of pardon, and of heaven itself. 
Then again, if the standard consists in feeling oneself to be 
a great sinner, as is often taken for a bright evidence of 
piety, we are still correct, for all our penitent seekers feel 
that they are great sinners. 

But after all that has been said, on what seems to be 
the difference between Calvinists and Armenians upon 
this subject, there is at last but little difference. The dif- 
ference consists more, perhaps, in the meaning attached 
to the words, than in the main fact, when properly un- 
derstood. 

But to examine the qualifications of communicants still 
farther, we must examine the Scripture law upon the sub- 
ject. The Jews were obliged to come to the feast of the 
Passover, free from all defilement, unless in the case of 
burying the dead, as in Numb, ix, 6-9. They were care- 
ful to search their houses, in the most diligent manner, 
for the old leaven, sweeping every part most carefully. In 
like manner, Christians are to " keep the feast, not with 
old leaven, neither the leaven of malice and wickedness ; 
but with the unleavened bread of sincerity and truth/ 9 
1 Cor. v. 8. They are, therefore, to "purge out the old 
leaven,' 7 that they may be pure, and in a proper moral 
state for the blessings of profitable Christian communica- 
tion. With what great propriety, then, does our church 
extend the following invitation ? "Ye that do truly and 



300 THE USE OF THE LORD'S SUPPER. 

earnestly repent of your sins, and are in love and charity 
with your neighbors, and intend to lead a new life, fol- 
lowing the commandments of God, and walking from 
henceforth in his holy ways, draw near with faith, and 
take this holy sacrament to your comfort, and making 
your humble confession to Almighty God, meekly kneeling 
on your knees." Coming to the Lord's table with these 
qualifications, and qualities of mind and dispositions ofi 
heart, the true believer and earnest seeker of salvation, 
may feed upon Christ to the great comfort of the soul. 
He is drawn into closer personal union with Christ. " This 
is my body, which is given for you/' and " This cup is the 
New Testament in my blood/' are words that show how 
intimately and closely the believer is joined to Christ, 
when he eats the one and drinks the other, in the true 
spirit and faith of a sacramental ordinance. Every one 
may truly say — 

"We come, obedient to thy word, 

To feast on heavenly food j 
Our meat, the body of our Lord ; 

Our drink, his precious blood." 

4. But the benefits of the Lord's Supper are more 
clearly and distinctly stated in the concluding part of this 
Article. "The bread which we break is a partaking of 
the body of Christ, and likewise the cup of blessing is a 
partaking of the blood of Christ." Thus we see the adap- 
tation of Christ to the wants of his people. He gives the 
emblems of his broken body and shed blood as the means 
of spiritual strength ; and his people receive these " after 
a heavenly and spiritual manner," and are made strong. 
Thus as eating and drinking gives strength to the body, 
so eating and drinking the Lord's Supper, by faith in 
Christ, gives strength to the soul. 



THE USE OF THE LORD'S SUPPER. SOI 

O what a taste is this 

Which now in Christ we know, 
An earnest of our glorious bliss, 

Our heaven begun below!" 

It is obvious from the nature and ends of this holy or- 
dinance, as well as from what has been said above, that 
tlie wicked and the ungodly, who are in no sense trying 
to serve God, are unworthy of a place at the Lord's table. 
They may receive, it is true, the outward elements, but 
they do not receive that which is signified by them. They 
cannot come to this table without exposing themselves to 
the displeasure of God, for the Bible declares plainly, that 
" Whosoever shall eat this bread, and drink this cup of 
the Lord unworthily, shall be guilty of the body and blood 
of Christ." Such profane persons " eat and drink damna- 
tion to themselves, not discerning the Lord's body." So 
well was the table of the Lord defended from the approach 
of the wicked by the Apostles, and especially by St. Paul, 
that many of the Fathers did but little else than read the 
apostolic epistles, as rules of preparation for this holy ser- 
vice. Origin says, " Christ is the true food ; whosoever 
eats him, shall live forever ; of whom no wicked person 
can eat ; for if it were possible that any who continues 
wicked should eat the Word that was made flesh, it had 
never been written, ' Whoso eats this bread shall live for- 
ever.' " Com. on If ait., c. 15. 

With such guards as the Scriptures throw around the 
holy communion, and with the care that the church has 
always taken of this ordinance, we cannot well be mista- 
ken as to what is our duty. How carefully ought every 
member of the church to examine himself, lest he " cru- 
cify the Lord afresh, and put him to an open shame 
and lest, while he is in the church, he may not be pre- 
paring for perdition. Great care is needed at this very 



302 THE USE OF THE LORD'S SUPPER. 

point, and every professed Christian should so live that 
the holy sacrament may be to him life and joy in the 
Holy Ghost, 

The Lord's Supper cannot be neglected by the church 
member without great danger. Neglect of the Passover 
subjected the neglector to be cut off from Israel. Xumb. 
ix, 13, " But the man that is clean, and is not on a jour- 
ney, and forbeareth to keep the Passover, even that soul 
shall be cut off from among his people ; because he brought 
not the offering of the Lord in his appointed season, that 
man 'shall bear his sins." And so with that man who 
neglects the Lord's Supper. In the very nature of his 
neglect, he must exclude himself from the benefits of 
Christ's passion and death. He cuts himself off from 
God's people. Hence it is said by St Augustine, " He 
that does not abide in Christ, and in whom Christ does not 
abide, certainly does not spiritually eat his flesh, nor drink 
his blood, though he may visibly and carnally press with 
his teeth the sacrament of the body and blood of Christ." 

This quotation suggests the duty of due preparation for 
the worthy partaking of the Lord's Supper. Such prepa- 
ration was made before the Passover, and those who 
neglected it were cut off. This fact is stated in Ex. xii, 
15. It is equally the duty of true believers, who expect 
to communicate, to "keep the feast, not with old leaven, 
neither with the leaven of malice and wickedness, but 
with the unleavened bread of sincerity and truth." 1 
Cor. v, 8. And verse 7, "Purge out, therefore, the old 
leaven, that ye may be a new lump, as ye are unlea- 
vened ; for even Christ our passover is crucified for us." 
This duty may be more fully learned from several of the 
apostolic Epistles. 

" Let all who truly bear 

The bleeding Saviour's name, 



THE USE OF THE LORD'S SUPPER. 303 

Their faithful hearts with us prepare, 
And eat the Pascal Lamb." 

5. The last thing named in this Article, is the manner 
in which the Lord's Supper is to be used. " The body 
of Christ is given " by a regularly ordained minister, and 
"taken" by the communicant himself, " and eaten," 
"only after a heavenly and spiritual manner." "And 
the means whereby the body of Christ is received and 
eaten in the Supper, is faith." The communicant sees 
Christ's death symbolized in the broken bread, and the 
poured out wine. He is reminded by these, that Christ 
died to atone for the sins of mankind, and while he eats 
and drinks the outward and visible elements of the sacra- 
ment, he inwardly, and "after a heavenly and spiritual 
manner," feeds upon Christ by faith, and receives the 
benefits of his sacrificial death. 

t£ A faith that doth the mountains move, 
A faith that shows our sins forgiven, 

A faith that sweetly works by love, 
And ascertains our claims to heaven." 

This faith is not in the minister, nor in any one, or all 
of the members of the church, as acting for any individual 
beyond themselves ; but it is in one and every worthy re- 
ceiver of the Lord's Supper, as acting for themselves. 
Their faith has but an individual and personal application. 
"With all persuasion," therefore, "let us partake of it 
as of the body and blood of Christ, for under the type of 
bread his body is given to thee, and under the type of 
wine his blood is given to thee ; that partaking of the body 
and blood of Christ, thou mayest be of one body and 
blood with him." Cyril, Bishop of Alexandria, A. D. 41 5, 



304 



TRANS UB ST ANTIATION AN ERROR. 



SECTION THIRD. 
Transuhstantiation a Romish Error. 
1. This part of our Article affirms that "the change of 
the substance of the bread and wine in the Supper of the 
Lord, cannot be proved by Holy Writ, but is repugnant 
to the plain words of Scripture, overthroweth the nature 
of a sacrament, and hath given occasion to many super- 
stitions." 

The error here condemned consists, in the language of 
Romanists, in the transmutation of the bread and wine in 
the Lord's Supper, into the soul, body and divinity of 
Jesus Christ. The whole substance of the elements is, as 
this fatal absurdity teaches, changed into the true, real, 
numerical, and integral God and man. Nothing of the 
bread and wine remains after consecration. All, except 
what they call the accidents, is transformed into the true 
Christ, in his godhead, with all his perfections ; and in 
his manhood, with all its compound parts, as soul, body, 
bones, flesh, nerves, muscles and veins. The whole God 
and man, therefore, is entire, as they are comprehended in 
every crumb of the bread, and in every drop of the wine, 
— entire in every particle of each element. And of course 
he is without division in the countless hosts that are ex- 
hibited throughout Romanism. The same substance may, 
at the same time, be in many places. True, therefore, as 
Faber says, " Transuhstantiation is the greatest miracle of 
Omnipotence." If there is such a thing, it surely is. 
The substance of the bread and wine is transformed into 
flesh and blood, while the color, taste, touch and smell of 
both remain the same. These are the accidents of these 
elements. It follows, of course, that taste and smell con- 
tinue without anything to taste or smell ; and color re- 
mains without anything to which it belongs, and is there- 



TRANSUBSTANTIATION AN ERROR. 305 

fore the external show of nothing ; and what is usually 
called quantity, is only the hollow show of nothing but 
emptiness. But still these appearances can be eaten, and 
afford sustenance to the body. 

But to state this wonderful doctrine in the language of 
Romanists themselves, I will record an extract from the 
" Catechism for the use of all the churches in France," 
published in 1 806, and sanctioned by the Archbishop of 
Paris. The answer to the question, " What is the sacra- 
ment of the eucharist ?" is as follows : 

* < The eucharist is a sacrament which contains really and 
substantially, the body, blood, soul and divinity of our Lord 
J esus Christ, under the forms or appearances of bread and 
wine." That which is laid on the altar at first is bread 
and wine, " and it continues to be bread and wine, till the 
priest pronounces the words of consecration," then "the 
bread is changed into the body, and the wine is changed into 
the blood of our Lord," and " nothing of them remains, 
except the forms" 

This error is founded, for the sake of a show of 
Scripture proof, on the literal construction of the words, 
" This is my body," and " this is my blood." Hence 
Romanists virtually deny that the matter of the Lord's 
Supper is bread and wine. These are so changed by the 
words of consecration, that nothing of them remains, and 
in their place is the actual body, blood, soul, and divinity 
of our Lord Jesus Christ. Thus it is, that they "over- 
throw the nature of a sacrament," and, consequently, 
t have no sacrament of the Lord's Supper in their church. 

2. This doctrine cannot be proved by holy writ," and 
is, therefore, unworthy of credit. It not only cannot be 
proved by one single passage ; but it cannot be proved by 
any reasonable construction of any chapter, verse, sen- 
tence, or figure of speech in the whole word of Revela- 

13* 



306 TRANSUBSTANTIATION AJS~ ERROR. 

tion. In place of being true according to the Bible, "it 
is repugnant to the plain words of Scripture." When 
the Lord's Supper was instituted, it was before Christ's 
death ; while he was yet living in the perfect and undi- 
vided form of a man. He took bread, and said, " This is 
my body." He took the cup, and said, " This is my 
blood." Now, if Romanists are correct in their views of 
this transaction, then the disciples eat of the body of 
Christ before he was crucified ; while he was yet present 
with them ; and they drank of his blood before it was 
shed. But before Christ gave the bread to the twelve 
Apostles, he " brake it," thus signifying his death ; and 
before he gave them the wine, he poured it out, thus sig- 
nifying the shedding of his blood. But after this trans- 
action, Christ was still living in an unbroken and undi- 
vided form ; therefore, the Apostles did not eat his flesh, 
or any part of it, nor did they drink his blood ; but only 
the broken bread, and poured out wine, which signified 
the broken body and shed blood of their Lord and 
Saviour. 

But if Papists will claim the literal meaning of the 
words of our Lord, let us try them by the literal meaning 
of Luke xxii, 20, " Likewise, also, the cup after supper, 
saying, This cup is the New Testament in my blood, 
which is shed for you." Not that which was in the cup, 
but the cup itself ; and this cup was not the cup, but the 
New Testament, and this New Testament was the cup, 
and this cup was in the blood of Christ, They deny 
figurative language, when speaking of the bread, and they 
must not use such language, when speaking of the wine. 
Here is the cup, but it is not the cup ; for it is the New 
Testament, Now, how can this be, unless the cup was 
changed from a gold or silver cup into the New Testa- 
ment or will ? But then, this cup which was changed 



TRANS INSTANTIATION AN ERROR. 307 

into the ~New Testament, or last will of Christ, was in his 
blood. The cup, therefore, according to the logic of Ro- 
manists, was in the blood, and not the blood in the cup. 
But the text says, " in my blood which is shed for you 
but Christ had not yet shed his blood, or any part of it ; 
therefore, we are to understand something else, than the 
real blood of Christ. The common sense teaching of the 
text is, that the wine which was in the cup only repre- 
sented the blood of Christ. The language used by the 
Saviour in this whole ceremony, was manifestly used in a 
figurative sense, and must have been so understood by 
the Apostles to whom it was immediately addressed. 
Such figurative forms of language occur often in the Holy 
Scriptures ; as, " I am the vine," " I am the way," " I 
am the door." Now, no one will suppose, or dare to 
teach, that Christ is literally a vine, a way, or a door. 
But if Papists must have the literal construction of the 
language used in the institution of the Lord's Supper, 
they are compelled, by their own claims, to regard Christ 
as a literal vine, a literal door, and a literal way. But, 
to see the absurdity of this rule of interpretation, we will 
take some other illustrations, as Gen. xli, 26, 27, " The 
seven good kine are seven years ; and the seven good 
ears are seven years ; the dream is one. And the seven 
thin and ill-favored kine that came up after them are 
seven years ; and the seven empty ears blasted with the 
east wind shall be seven years of famine." JSTow, if Pa- 
pists would be consistent with themselves, they must be- 
lieve and confess, that seven fat cows, and " seven good 
ears " of corn, are changed by some singular power of 
transubstantiation, into seven years of three hundred and 
sixty-five days each. And the same rule must equally 
apply to poor cows, and the seven empty ears of corn. 
If this be correct, then Papists have a wonderful facility 



308 TRANSUBSTANTIATION AN ERROR. 

for making years out of cows and corn. But it is their 
misfortune, that as soon as they come to the Bible, they 
are confounded, and this is the reason why they hate the 
pure word of God. The exposition of the dream of Jo- 
seph in the above verses, is contained in verses 29 and 30, 
" The seven good kine 99 " and the seven good ears," re- 
presented " seven years of great plenty throughout all the 
land of Egypt.' ' And on the other hand, the " thin ill- 
favored kine " and " empty ears of corn," represented 
<s seven years of famine." 

But again, when St. Paul speaks of the rock which 
Moses smote in the wilderness, he says, in 1 Cor. x, 4, 
" That rock was Christ." Now, if the interpretation of 
Romanists is applied to this passage, it must be con- 
founded by its own absurdity. Thus, we see, that transub- 
stantiation " cannot be proved by holy writ." It is alike 
contrary to reason and the senses. Reason tells us, that 
the body of Christ cannot be in heaven, and in thousands 
of places on earth, at the same time ; and our senses tell us, 
that the bread and wine are precisely the same after con- 
secration as before. 

3. Transubstantiation " overthroweth the nature of a 
sacrament." We have seen in the Notes on another part 
of this Article, that two things are necessary to the sac- 
rament of the Lord's Supper ; a sign, and a thing signified 
by that sign ; an object presented to the senses which is 
called the matter of the sacrament, and some promised 
blessing, which is represented and sealed by this matter or 
sign. But transubstantiation destroys the outward and 
visible sign, and puts the thing signified in its place. And 
hence follows this absurdity ; the matter and sacramental 
sign is converted into the real body and blood of Christ, 
therefore, Christ's veritable body is the sacramental sign 
of his body. From this obvious conclusion, it follows, 



TRANSUBSTANTIATION— ORIGIN OF OTHER ERRORS. 309 

that there is no sacrament of the Lord's Supper by signs 
and symbols, in the Romish church. And it follows still 
further, that, if transubstantiation is true, Christ is put to 
death to all intents and purposes, every time the eucharist 
is celebrated. This absurd doctrine, not only clearly 
overthrows the nature of a sacrament, and deprives the 
Romish people of anything like the true sacrament, but it 
plainly contradicts the Scriptures, Heb. x, 12. Here it is 
said, that Christ, " after he had offered one sacrifice for 
sins, forever sat down on the right hand of God." 

But we may see the absurdity and blasphemy of this 
doctrine, if we consider still further, the language of the 
French catechism. " It continues to be bread and wine, 
till the priest pronounces the words of consecration." 
Then " the bread is changed into the body, and the wine 
into the blood of our Lord/' What else does this teach, 
than a Romish priest creating out of bread and wine, the 
body and blood of Christ ? 

But it is enough to say, that this masterpiece of Romish 
error was introduced, for the first time it was ever heard 
of, in the ninth century; and that not till A. D. 1215, 
did it become publicly known as an article of faith. 
Then it was decreed by Romish bishops to be a doctrine 
of the Scriptures by the third Latern Council. 



SECTION FOURTH. 
Transubstantiation the Origin of other Errors 
1. It " hath given occasion to many superstitions." 
Some of these are named in the last paragraph of this 
Article. " The Sacrament of the Lord's Supper was not 
by Christ's ordinance, reserved, carried about, lifted up, or 
worshiped" 



310 TBANSTJBSTANTIATION ORIGIN OF OTHER ERRORS. 

First. Reserving the consecrated elements. Conceiving 
that the bread and wine were changed into the real body 
and blood of Christ, Papists reserve parts of the holy- 
wafers for the purpose of giving them to the sick, or other 
persons at a distance, at some future time. Isow, what- 
ever may have been the practice of the primitive church, 
when regularly ordained ministers were scarce, and when 
Christians were very much scattered by persecution, and 
other causes, is not the question. The true question is, 
Is there any proof of this in the Scriptures ? There is 
not the least shadow of proof of this custom in any part 
of the Bible ; it is purely of modern Romish origin. If 
there are sick persons, or others, who cannot come to the 
place of communion, why not goto them and consecrate the 
elements for the sacrament in their presence ? This of 
itself would be a means of quickening their faith, and of 
giving them a better preparation of heart for the ordi- 
nance itself. It would, likewise, show a much closer ad- 
herence to the example of Christ, and the prescribed 
form of consecration. But with Papists, the example of 
Christ counts but little, when compared with the exam- 
ples and decrees of their infallible popes, and their infal- 
lible councils. The origin of this error is transubstantia- 
tion, as it is the origin of many other errors. 

Second. Carrying the elements about is another Romish 
practice, which has grown out of the same common root. 
Among Papists, the consecrated wafer — for that is the sum 
and substance of Christ, containing his soul, blood, and 
divinity — is carried in solemn procession to the sick. This 
can be no part of the ceremony of the Lord's Supper, for 
it is not taught in the Scriptures, neither has it any coun- 
tenance in the practice of the Apostles or primitive Chris- 
tians. It is, as its very nature indicates, j:>urely of Ro- 
mish origin. 



TRANSUBSTANTIATION ORIGIN OF OTHER ERRORS. 311 

Third. And for the lifting up of the elements of the 
Lord's Supper, there is not a word of authority in the 
whole Bible. This, too, is one of the inventions of Rome. 
When the priest is supposed to have destroyed the bread 
and the wine, by changing into the real body and blood 
of Christ, contained in one small wafer, he adores it as 
God, with bended knee, and rising, he lifts it up, that it 
may be seen and adored by the people also. This is 
technically called the elevation of the host. This wafer is 
nothing more than a thin piece of bread, and yet it is said 
in the French catechism, to be ' 1 really and substantially, 
the body, blood, soul and divinity of our Lord Jesus 
Christ." 

Fourth. This Article continues its cutting off process, 
so as to restore the Lord's Supper to its original simpli- 
city, and to the rules of its original administration. 
Hence, it teaches us in the fourth particular, that the ele- 
ments of the Lord's Supper were not designed to be wor- 
shipped. In the Romish catechism from which I have 
already quoted, is this question and answer : " Must we 
worship the body and blood of Christ Jesus in the eueharist?''' 
" Yes, undoubtedly." Then comes the reason, " for this 
body and this blood are inseparably united to his divinity." 
And the following is the language of the Council of 
Trent: "There is, therefore, no room to doubt, but that 
the faithful of Christ should adore his most holy sacrament 
with the highest worship due to the true God, according to 
the usage of the Catholic Church." I shudder as I 
write, at the clear and bold idolatrous blasphemy of the 
above passage. The practice of worshiping the host, is 
not occasional, as we learn from other sources, but is the 
constant practice of the Romish Church, as often as the 
host is elevated, which may be every Sabbath day. 

Not contented with this regular idolatry, Pope Urban 



312 TRANS INSTANTIATION ORIGIN OF OTHER ERRORS. 

the Fourth, instituted a festival, in A. D . 1264, called 
Corpus Christi, to be observed annually in honor of the 
holy sacrament. This festival is held on the first Thurs- 
day after Trinity Sunday. 

It owes its origin, as Papists say, to a pious nun, whose 
name was Juliana, and who lived in Liege, in 1230. 
She professed to have found a gap in the orb of the full 
moon, which greatly troubled her pious soul. While she 
was meditating on this strange phenomenon, she had a 
revelation from heaven, which disclosed to her troubled 
mind the fact, that the moon represented the Romish 
Church, and the gap in its orb, the want of a festival in 
honor of the real body of Christ in the consecrated host. 
The same revelation requried her to begin the celebration 
of this festival, and to announce it to the world as an es- 
sential institution of the church. In order to confirm this 
revelation, a notable miracle was wrought in Bolsena. 

The miracle was as follows : While a priest was conse- 
crating the host, drops of blood fell on his surplice, and 
when he attempted to conceal them in the folds of this 
garment, they formed bloody images of the host. This 
bloody surplice, with the images of the host upon it, is 
still shown as a precious relic at Civita Vecchia. 

This festival being regarded as one of the greatest in 
the Romish church, is celebrated with splendid proces- 
sions, with flags and crosses, and lighted candles, with 
solemn music, with a gorgeous canopy sustained by four 
laymen, under which the priests carry a precious box con- 
taining the consecrated host. The people follow with 
great solemnity, dropping to their knees on the ground 
every time the host is laid on the numerous altars erected 
at various places on the corners of the streets. 

In Spain, this festival is a general holiday, in which 
bull- fights, dancing, and various games are common. In 



TRANSUBSTANTIATION — ORIGIN OF OTHER ERRORS. 313 



Sicily, passages from Scripture history are theatrically ex- 
hibited in the public streets for the amusement of the 
crowd, while the people indulge in the greatest excitement, 
and revel in the gratification of the basest passions of 
their nature ; and this, too, under the sanction of a 
license from the Pope, and in connection with what they 
call a religious festival. And this festival is observed 
with great pomp in the large cities of Protestant America, 
though not in connection with bull-fights and public mas- 
querades, as in Papal countries, 0 temporal 0 mores ! 
But for the shocking blasphemy of transubstantiation, the 
festival of Corpus Ohristi would never have disgraced 
human reason. 

Now, in view of these, and many other proofs that 
might be brought from their own books, and from their 
own public teaching and practice, how can Papists, or how 
dare they attempt to resist or deny the charge of the 
most gross and blasphemous idolatry ? This they dare 
not do, and, as Bishop Burnett has said, " many writers of 
the Church of Eome have acknowledged, that if transub- 
stantiation is not true, their worship is a strain of idolatry 
beyond any that is practiced among the most depraved of 
all nations of heathens/' ' 

But they run the risk of being idolatrous from their 
own words, on the subject of consecrating the bread and 
wine for the Lord's Supper. For due and proper tran- 
substantiation, three principle things are necessary : " That 
the words of consecration be properly spoken ; that he 
who speaks them be a lawful priest ; that the priest speak 
the words with the intention of making the body of Christ." 
These three things embrace a catalogue of such inde- 
finable contingencies, that no Papist, however faithful, 
has power to know or determine. It is impossible to tell, 
whether the priest is a successor of Joan, the female pope, 
U 



314 TRANSUBSTAXTIATION ORIGIN OF OTHER ERRORS. 

or of Gregory the Great ; nor can lie tell what the inten- 
tion of the priest is ; whether it is to make the real body, 
blood, soul and divinity of Christ, or something else ; and 
certainly, he cannot determine, by the use of his senses, 
whether there is any change in the bread, or not, and 
therefore, he is in constant danger of worshiping a thing 
that is not God. 

What disastrous consequences result from this capital 
and damning error ! Why is it, that enlightened Papists 
do not see their error, and flee from it, as from any other 
evil forbidden in God's word ? And why is it, that en- 
lightened Protestant Europe and America, are not doing 
much more than they are, to bring Papists to the simpli- 
city of gospel ordinances, and to the knowledge of the 
truth as it is in Christ ? 

2. From the above brief exposition of the Romish doc- 
trine of the sacrament, and of some of the errors that 
immediately grow out of this doctrine, it is evident that 
the Lord's Supper is not received, or administered among 
Papists. Their Popes and Councils have added to and 
substr acted from, the original words and form of adminis- 
tering this sacrament, and so mutilated and destorted this 
simple institution, that a common reader of the Xew 
Testament, and a worshiper in a Protestant Church, 
cannot tell, if he visits a Romish Cathedral when the 
sacrament is being administered, what the priest is doing. 
He sees the burning candles, the genuflections of the 
priest and people ; he hears the muttering of words in an 
unknown tongue, and the occasional ringing of a small 
bell, but as to the meaning of all this, he is perfectly ig- 
norant. And if he asks what part of worship that is, he 
may be told it is the " sacrifice of the mass and, in all 
probability, if he asks what that is, he can get no definite 
answer. So little are Papists accustomed to hear things 



TRANSUBSTANTIATION ORIGIN OF OTHER ERRORS. 315 



called by their Scripture names, and so much accustomed 
are they to the substitution of error for truth, that many of 
them know no difference. Romanists have changed and cor- 
rupted the simple word of God and his ordinances, and 
then changed the worship to suit it. And in all these 
changes and corruptions, the effort has been to remove, as 
far as possible from their people, all true and correct no- 
tions of the true worship of God ; and to substitute in 
his place, as objects of adoration, the host, images, and 
saints. 

Now, if we go to the Bible, and read all that is there 
written concerning the Lord's Supper, we will not find 
one word from which it can be inferred, that the Apostles 
worshiped, or in any way gave divine honors to the con- 
secrated bread and wine, or required others to do so. 
They never carried them about to the sick or dying ; they 
never carried them about on a holy day in solemn pro- 
cession, calling upon all that passed to kneel before the 
host, or they would be cast into prison, or into the crush- 
ing jaws of the inquisition. Nor do we find any such 
thing among primitive Christians, simply because they 
knew nothing of transubstantiation. 

But enough has been said to show the true Protestant, 
and, above all, the Scripture character of our Article. 
Meantime I have tried to defend one of the distinguishing 
institutions of our holy religion against the blasphemous 
attacks of Papal Rome ; and to present it in all simplicity 
to the careful consideration of all who love the truth. If 
any thing I have written, will in any degree enable the 
Christian to partake of the Lord's Supper with more en- 
lightened faith, and assist him in determining the true im- 
port of this sacrament, my object is gained. And if any 
thing I have written shall tend to expose the damning 
errors of transubstantiation, and the corrupting influence 



316 TRANS UBSTANTIATION ORIGIN OF OTHER ERRORS. 

of Romanism, I shall consider myself honorably enrolled 
with the Protestant world, in " contending for the faith 
once delivered to the saints. " 

u And when these failing lips grow dumb, 

And mind and meni'ry flee, 
"When thou shalt in thy kingdom come, 

Jesus, remember me." 



ARTICLE XIX. 

OF BOTH KINDS. 

"The cnp of the Lord is not to be denied to the lay people ; 
for, both parts of the Lord's Supper, by Christ's ordinance and 
commandment, ought to be administered to all Christians alike." 

1. The Romish error against which this Article is di- 
rected, grows directly out of the greater error, transub- 
stantiation. Like that, it is in direct opposition to Christ, 
and the plain language of the Gospels and the Epistles. 
And, though very strange, Papists admit this, but still 
they cling to the error, and boldly affirm that the Church 
has power to set aside even a commandment of Christ, 
and to establish such laws and usages, as may better suit 
their evil purposes. Rome says, through the Council of 
Constance, A. D. 1414, " Christ did institute the sacra- 
ment in both kinds, and the faithful in the primitive church 
did receive in both kinds ; yet a practice being reasonably 
brought in to avoid some dangers and scandals, they ap- 
point the custom to continue, of consecrating in both 
kinds, and of giving to the laity only in one kind; since 
Christ was entire and truly under each kind." Here it is 
admitted, that " Christ did institute the sacrament in 
both kinds," and that primitive Christians Ctf did receive 
in both kinds yet, in the face of these well known and 
Scripture facts, the Romish Church has decreed to give 
" the laity only in one kind." And, instead of laying 
aside this admitted error as time advanced, they only be- 
come more determined to sustain it. Hence the Council of 

317 



318 OF BOTH KINDS. 

Trent, in A. D. 1562, made the following law, which 
again contradicts what they admit as fact ; "Although, 
from the beginning of the Christian religion, the use of 
both kinds in the administration of the sacrament of the 
eucharist has been common, yet, in process of time, that 
custom being widely changed, the church, for weighty 
and just causes, approve this custom of communicating 
under one kind only, and have made it a law, which, to con- 
demn or change, without her authority, is unlawful." 
Then follows, as a matter of course, the curse: "If any 
man shall say, that all Christians ought, by God's com- 
mand, for the sake of salvation, to receive the most holy 
sacrament of the eucharist in both kinds, let him be 
accursed." 

These decrees contain some strange contradictions, 
though put forth by a supposed infallible church, in her 
infallible councils. The first is, that the authority of the 
church is greater than the authority of Christ ; and, there- 
fore, has the power to set aside the commandments of God. 
The second is, that, though God has commanded his people 
to receive both the bread and the wine in the Lord's 
Supper, yet, if any man says, that he ought to obey God 
in this respect rather than the church, " let him he 
accursed.'' What is this, but the work of " the son of 
perdition, who opposeth and exalteth himself above all 
that is called God, or that is worshiped ; so that he, as 
■God, sitteth in the temple of God, showing himself that 
he is God ?" 2 Thess. ii, 3, 4. 

2. As before stated, this error arose out of that prince 
of errors, transubstantiation ; Papists teaching that the 
bread and wine are actually changed, by the priests, into 
the very body and blood of Christ. They therefore teach, 
that Christ is whole and entire, in either ti e bread or the 
wine, so that whichever part the communicant may re- 



OF BOTH KINDS. 



319 



ceive, he therein receives the body, blood, soul and 
divinity of Christ. To all and every part of this pre- 
sumptuous error and monster of iniquity, our Article 
stands directly opposed. It affirms that "the cup of our 
Lord is not to be denied to the lay people;" it assigns 
this important reason : " For both the parts of the Lord's 
Supper, by Christ's ordinance and commandment, ought 
to be administered to all Christians alike." Hence this 
Article assumes the Scripture doctrine, in contradiction to 
Romanists, that the authority of Christ is superior to the 
authority of the church. This makes the church subordi- 
nate to Christ, and vindicates the fact thereby, that his 
commandments are the rules of church practice, and not 
the rules and laws ordained by herself. But let us exa- 
mine the commandment of Christ, and see what is the 
fact in this case. First, " Jesus took bread, and Wessed 
it, and brake it, and gave it to the disciples, and said, 
Take, eat ; this is my body." So much for the authority 
and commandment of Christ in the bread. Second, 
"And he took the cup, and gave thanks, and gave it to 
them, saying, Drink ye all of it." Matt, xxvi, 26, 27. 
Now, Christ did not say, drink ye all the wine in the cup, 
as is the practice of the Romish priest ; but dniik ye all — 
every one that is here present, drink of it. It is for each 
and every cne of you. Then the reason for drinking of 
the wine in the cup, is given in verse 28, " For this is my 
blood of the New Testament, which is shed for many for 
the remission of sins." By this we are taught, how es- 
sential the cup is to the complete communion. It points 
to the blood of Christ as the very essence of the institu- 
tion, and as the symbol of the blood of atonement. It 
was necessary that each person then present, should have 
a particular and personal application of the blood of atone- 
ment, and therefore Christ said, "Drink ye all of it." The 



320 



OF BOTH KINDS, 



same necessity for a personal application of the blood of 
atonement still exists, in the person of every communi- 
cant, and therefore, the command of Christ is still in 
force, and every believer is entitled to the cup in the 
Lord's Supper. So St. Paul believed, 1 Cor. xi, 26-28, 
" For as oft as ye eat this bread, and drink this cup, ye 
do show the Lord's death till he come." * * * " But 
let a man examine himself, and so let him eat of that 
bread, and drink of that cup" 

3. Surely Romanists will not say that St. Paul and 
other early believers were ignorant of the true import of 
the Lord's Supper. They do not make such a charge di- 
rectly, it is true, but they do it by very clear implication ; 
for they say the command, " Drink ye all of it," was de- 
livered to the Apostles only, and is not, therefore, binding 
on the lay people. But certainly, St, Paul was not talk- 
ing to Apostles, when he said, " Let a man examine him- 
self, and so let him eat of that bread, and drink of that 
cup." But the fallacy of this argument is seen in the 
fact, that if none but Apostles were to receive the Lord's 
Supper in both kinds, then there can be no Lord's Supper 
now, for there are no Apostles to receive it. At most, 
if the Lord's Supper still exists as an institution of 
Christ, it is confined exclusively to ministers. Is it not 
strange, then, that Romanists have not long ago taken the 
whole sacrament from the people ? They could do this 
with much more reason than they have for taking away 
the cup. 

But not only did St. Paul and other Christians of his 
day rightly understand the command of Christ, in the 
eucharist, but it was the practice of the whole primitive 
Church, for several centuries, to administer the Lord's Sup- 
per in both kinds. Hence Cyprian, Bishop of Carthage, in 
A. D. 284, says, " If it be not lawful to loose any one of the 



OF BOTH KINDS. 



321 



least commandments of Christ, how much more unlawful 
it is to break so great and so weighty a one, that does so 
very nearly relate to the sacrament of our Lord's passion, 
and of our redemption ; or by any human institution to 
change it into that which is quite different from the 
Divine institution." All this leads to two general con- 
clusions. 

First. The doctrine and practice of Romanists over- 
throw the nature of a sacrament, and therefore the Lord's 
Supper is not administered in the Romish church ; and 
her popes and priests have committed the grossest sacri- 
lege in taking from the people the ordained symbol of 
Christ's blood. 

Second. The doctrine and practice of Protestant Chris- 
tians, on the subject of the Lord's Supper, must be 
right, for they are based upon the pure word of God. 
Now, if they are right in heart, and feed upon Christ by 
faith, they have nothing to fear. Let them, therefore, re- 
joice in the truth, and continue to " Show forth the 
Lord's death till he come again." 

" Truth crushed to earth will rise again, 

The eternal years of God are hers ; 
But error, wounded, writhes in pain, 

And dies among her worshipers." 



ARTICLE XX. 



OF THE ONE OBLATION OF CHRIST FINISHED 
UPON THE CROSS. 

94 The offering of Christ once made, is that perfect redemption, 
ropitiation, and satisfaction for all the sins of the whole world, 
olh original and actual ; and there is none other satisfaction for 
sin but that alone. Wherefore the sacrifice of masses, in the 
which it is commonly said, that the Priest doth offer Christ for 
the quick and the dead, to have remission of pain or guilt, is a 
blasphemous fable, and dangerous deceit/'' 

SECTION FIRST. 

Bui One Sacrifice for Sin. 
1. In Art. II, Sec. 5, the same doctrine is stated and 
discussed, that is contained in this Article, though for a 
very different purpose. There it is stated and defended as 
an Article of Faith, and a doctrine of the Bible ; but here it 
is stated in a controversial form, in opposition to the Ro- 
mish doctrine of the mass. This Article teaches that 
Christ made but one offering of himself for sin ; whereas 
Romanists affirm that he is again offered for sin every 
time the mass is celebrated. To see that this is a dan- 
gerous error, we have but to turn to the Scriptures. 
These affirm most clearly that Christ was offered but 
once for sin. Matt, xxvii, 50, "Jesus, when he had cried 
again with a loud voice, yielded up the Ghost." The 
true import of this passage is, that Christ did willingly, 
and of himself, die for sinners ; but not a word is said 
about his giving up his life more than once. But it is said 
in John xix, 30, "It is finished," What is finished ? The 
redemption of the world, and no more sacrifice for sin is 



BUT Om SACRIFICE FOR SIN, 323 

needed. But this doctrine is more directly established by 
St. Paul, in Heh. ix, 28, "So Christ was once offered to 
bear the sins of many." Hence the Apostle concludes 
that believers are sanctified, "Through the offering of 
the body of Christ Jesus once for all. The same Apostle 
is still more definite and clear in Rom. vi, 9, 10, "know- 
ing that Christ being raised from the dead, dieth no more ; 
death hath no more dominion over him ; For, in that he 
died, lie died unto sin once. } 9 By these passages alone, 
taken in their proper connection, there is but one single 
doctrine proved, that Christ died for sinners bat once, and 
there is, therefore, no more sacrifice for sin. 

2. But no more sacrifice for sin is needed, because the 
one offering of Christ is a perfect satisfaction for all sin. 
This is the uniform doctrine of the Bible, and redemption 
is nowhere ascribed to any other. Rom. iii, 24, "Being- 
justified freely by his grace, through the redemption that 
is in Christ Jesus." Gal. iii, 13, " Christ hath redeemed 
us from the curse of the law." Eph. i, 7, " In whom 
we have redemption through his blood, the forgiveness of 
sins according to the riches of his grace." From these 
and many other passages, it is evident that Christ alone 
has redeemed sinners. The work is ascribed to him, 
but never to any other ; therefore Christ is the only Re- 
deemer. 

But Christ alone is the only propitiation for sin. To 
propitiate, is to turn away the wrath of the offended. In 
the case before us, the wrath of God is turned away from 
offending man by the propitiation of Christ, and no other. 
1 John ii, 2, "And he is the propitiation for our sins." 
Rom. iii, 25, " Whom God hath set forth to be a propitia- 
tion through faith in his blood." Now, whatever God 
does is right and complete. He has " set forth " his Son 
to be "the propitiation" for the sins of mankind ; therefore 



324 



BUT ONE SACRIFICE FOR SIN. 



the sacrifice of Christ once offered., " is that perfect re- 
demption, propitiation and satisfaction for all the sins of 
the whole world.' ' Ejph. v, 2, " And hath given himself 
for us an offering and a sacrifice to God, for a sweet smell- 
ing savor." Christ himself announces the completeness 
of this satisfaction, when he said, " It is finished." But 
there is other proof of the satisfactory nature of the sa- 
crifice of Christ in the fact of his Resurrection, his As- 
cension into heaven, where "he ever fiveth to make 
intercession for us," and in the fact that the Holy Ghost 
descended upon the church according to his own 
promise. 

But the proof is final, when we consider the fact that 
sin is pardoned for Christ's sake. Eph. i, 7, " In whom 
we have redemption through his blood, the forgiveness of 
sins, according to the riches of his grace." 1 John ii, 12, 
" I write unto you, little children, because your sins are 
forgiven you for his name's sake." These passages prove 
that there is the pardon of sin, and that pardon is ex- 
tended to the sinner because of the one sacrifice of 
Christ, and no other. It is therefore evident, that what- 
ever other pretended means of pardon there may be, as 
Baptism, the Lord's Supper, Extreme Unction, or the Sa- 
rifice of the Mass, they are all in direct opposition to the 
word of God, and the ordained plan of salvation by 
Christ alone. Indeed, it is said in Acts iv, 12, "Neither 
is there salvation in any other ; for there is none other 
name under heaven given among men, whereby we must 
be saved." 

3. This one offering of Christ was <( for all the sins of 
(he whole world, both original and actual." First. Christ 
died for the whole world. This is proved by those pas- 
sages which declare that Christ died for the " whole 
world," and for "all men" 1 John ii, 2, "And he is the 



BUT ONE SACRIFICE FOR SIN. 325 

propitiation for our sins ; and not for ours only, but also 
for the sins of the whole world." John iv, 42, "And 
know that this is indeed the Christ, the Saviour of the 
world" Heb. ii, 9, " That he by the grace of God should 
taste death for every man" These passages, with many 
others that might be named here, prove that the extent 
of the atonement of Christ was for the whole world, and 
for every man. We can then, ' ' Look steadfastly upon the 
blood of Christ, and see how precious his blood is in the 
sight of God, because, being poured out on account of 
our salvation, it has obtained the gift of redemption for 
the whole world." St. Clement, in A. D. 93. Second. 
Christ died "for both original and actual sin." By original 
sin we mean the inherent depravity and corruption of 
every man's nature, " whereby man is very far gone 
from original righteousness, and of his own nature in- 
clined to evil, and that continually." Actual sin {< is the 
transgression of the law," or that sin which is committed 
after the individual has attained to the state of indepen- 
dent moral responsibility. This Article teaches that the 
atonement reaches both these sins. If so, then the infant 
is included, as well as the adult believer. This is mani- 
festly the will of God. 1 John i, 7, " The blood of Jesus 
Christ his Son cleanseth us from all sin." 

" Thy blood we steadfastly believe, 
Shall make us thoroughly clean.'' 

From the foregoing considerations, we see the reason 
why the framers of this Article so directly condemn the 
Romish Mass, as a destructive and dangerous error. De- 
structive because it perverts the clear doctrine of the 
Bible ; and because it so lightly estimates the atonement 
of Christ, as to cause the ignorant to place more confi- 
dence in the sacrifice of the mass, than in the sacrament of 
Christ " once for all." Dangerous, because it tends to 



326 



ROMISH MASS A DANGEROUS ERROR. 



remove the truth, and to substitute for it what is in itself 
" a, blasphemous fable and dangerous deceit and because 
it uniformly, and by legitimate consequence, endangers 
the salvation of the soul. 

" Jesns, our great High Priest, 

Has shed his blood and died ; 
The guilty conscience needs, 

No sacrifice beside ; 
His precious blood did once atone, 
And now it pleads before the throne." 



SECTION SECOND. 
Romish Mass a Dangerous Error. 

2. So it was regarded by the framers of this Article. 
The following is their language : "Wherefore the sacrifice 
of masses, in the which it is commonly said, that the 
priest cloth offer Christ for the quick and the dead, to 
have remission of pain or guilt, is a blasphemous fable and 
dangerous deceit." 

But to see that Romanists are not misrepresented by 
this statement, I will record their own language. It is 
found in the records of the Council of Trent, held in 
Sep. A. D. 1562. "Whosoever shall affirm that a true 
and proper sacrifice is not offered to God in the mass ; or 
that the offering is nothing else than giving Christ to us to 
eat, let him be accursed." " Whosoever shall affirm that 
by these words, ' Do this in commemoration of me/ 
Christ did not appoint his Apostles priests ; or did not 
ordain that they and other priests should offer his body 
and blood; let him be accursed." "Whosoever shall 
affirm that the sacrifice of the mass is only a sacrifice of 
praise and thanksgiving, or a bare commemoration of the 
sacrifice made on the cross, and not a propitiatory offer- 



EOMISH MASS A DANGEROUS ERROR. 327 

ing ; or that it only benefits him who receives it, and 
ought not to be offered for the living and the dead, for 
sins, punishments, satisfactions and other necessities ; let 
him be accursed/' These are the first three decrees that 
contain the Romish doctrine of the mass. They set forth 
the following unscriptural and blasphemous errors. Fitst, 
that the mass is a true and proper sacrifice of Christ ; 
Second, that Christ "appointed his Apostles priests," 
to " offer his body and blood' ' in the sacrifice of the mass ; 
and Third, that the sacrifice of the mass is a "propitiatory 
offering " for the sins and punishments of " the living and 
dead. 5 ' To establish the first of these errors, they main- 
tain that the bread and wine are changed by consecration 
into the real body, blood, soul and divinity of Jesus Christ ; 
and that therefore, Christ is sacrificed every time the priest 
celebrates the eucharist. I have already proved by the 
Bible that transubstantiation is false. See Art. xviii, Sec, 3. 
I will now prove that the Romish mass is in no sense 
whatever a sacrifice of Christ ; it is not even a sacrament. 
This is proved by those texts which declare that Christ 
was sacrificed for sin but once, Heb. ix, 26, " But now 
once in the end of the world hath he appeared to put 
away sin by the sacrifice or himself." Verse 28, "So 
Christ was once offered to bear the sins of many." Chap* 
x, 10, "We are sanctified through the offering of the 
body of Christ once for all." Verse 14, "For by one 
offering he hath perfected forever them that are sancti- 
fied." Verse 26, " There remaineth no more sacrifice for 
sin." These texts prove clearly that the one sacrifice, 
once offered by himself, is sufficient and perfect. There- 
fore, the pretended sacrifice of the mass is no sacrifice of 
Christ, no part of a true sacrament, and contrary to the 
letter and spirit of the Scriptures. 

2, But Romanists set up the claim to a true and real 



328 ROMISH MASS A DANGEROUS ERROR. 

priesthood. Not indeed in the modern, but in the original 
and true sense of that term. Hence they affirm, that as 
the priests under the law offered living sacrifices to God 
for the expiation of sin, so do they, when they offer the 
sacrifice of the mass. But let it be observed here, that 
the priesthood and sacrifices under the law were typical. 
They both looked to the priesthood and sacrifice of Christ, 
and as soon as these were brought in, the types could no 
longer remain in force. The priests and sacrifices under 
the law, were two distinct things, but Christ combined in 
himself both priest and sacrifice. By the final sacrifice of 
Christ, the Old Dispensation, with its many and oft re- 
peated sacrifices, is taken away, and a new dispensation, 
with but one high priest and but one sacrifice, is intro- 
duced in its place. Heb. x, 9, "He taketh away the 
first, that he may establish the second." The reason of 
this change is given in Chap, x, 1, "For the law having 
a shadow of good things to come, and not the very image 
of the things, can never, with those sacrifices which they 
offered year by year continually, make the comers there- 
unto perfect.' ' Verse 12, "But this man, after he had 
offered one sacrifice for sins, forever sat down on the right 
hand of God." Verse 14, " For by one offering he hath 
perfected forever them that are sanctified." From these 
few verses, and indeed from the entire Epistle to the 
Hebrews, it is evident that the whole ritual of the old dis- 
pensation, with its " changeable priesthood," and " the 
blood of bulls and of goats," is set aside for the better 
dispensation, with its permanent high priest, and the 
blood of Jesus Christ, once shed for the sins of the 
world. This being the fact, and there being no proof 
that Christ or his Apostles set apart any man to the office 
of a priest, to offer the sacrifice of the mass to atone for 
sins, it follows as an unavoidable conclusion, that the 



ROMISH MASS A DANGEROUS ERROR. 329 



whole theory of priesthood in the Romish Church is a 
blasphemous assumption. 

3. But the iniquity of the Romish doctrine of the mass 
is still more obvious, if we consider the pretended object 
of this supposed sacrifice. It is a " propitiatory offering " 
" for the living and the dead, for sins, punishments, and 
satisfactions and they add for " other necessities," but 
they do not tell us what these are. But when they are 
met on this assumed ground, by the plain passage, 
" There remaineth no more sacrifice for sin," they affirm 
that the sacrifice of the mass by the priest, is a continua- 
tion of the one offering of Christ. They therefore 
assume that Christ is still suffering. But this is a plain 
contradiction of the Scripture, for it is said in Heb. x, 12, 
" But this man, after he had offered one sacrifice for sins, 
forever sat down on the right hand of God." Now, there 
is just this difficulty presented by this passage : either 
Christ suffers in the mass, or he does not suffer ; — if 
he is sitting at the right hand of God, as the text says he 
is, he does not suffer, and therefore the Romish mass is 
no sacrifice. But the Romish mass cannot be a sacrifice 
for sins in view of this simple fact, " without shedding of 
blood is no remission." 

4. We are now somewhat prepared to see the force of 
the words of our Article. Romish masses are called 
"blasphemous fables." They are fables for the simple 
reason that there is no warrant for them in the word of 
God ; and they are blasphemous, because they derogate 
from the sufficiency of the one sacrifice of Christ. They 
are "dangerous deceits" because they encourage the 
grossest wickedness, and because they hold out a method 
of pardon and salvation which is contrary to the word of 
God. Masses were sold, as the result of this error, and 
became sources of trade and wealth. ** A small piece of 

14* 



330 ROMISH MASS A DANGEROUS ERROR. 

money became their price, so that a profane sort of simony- 
was set up, and the holiest of all the institutions of the 
Christian religion was exposed to sale. Therefore we, in 
cutting off this, and in bringing the sacrament to be, ac- 
cording to its first institution, a communion, have fol- 
lowed the words of our Saviour and the practice of 
the church for the first ten centuries. " Bishop Burnett. 

We will now close our remarks on this Article, and on 
the Lord's Supper, hoping that we have been able to re- 
deem it somewhat from the corruptions of Romanism by 
exhibiting the truth, and exposing the error. We sin- 
cerely pray that this institution of Christ's own appoint- 
ment may be worthily received, apart from any Romish 
embarrassment, in commemoration of him who has said, 
" As oft as ye do it, ye do show forth his death till he 
come again." 

" And when these failing lips grow dumb. 

And mind and mera'ry flee, 
"When thou shalt in thy kingdom come, 

Jesus, remember me." 



ARTICLE XXI. 



OF THE MARRIAGE OF MINISTERS. 

** The ministers of Christ are not commanded by God's law to 
either vow the cstale of single Jife, or to abstain from marriage ; 
therefore it is lawful for them, as for all other Christians, to marry 
at th< ir own discretion as they shall judge the same to seem best 
to godliness." 

1. But the Church of Rome has commanded her clergy 
to abstain from marriage. Because of this and numerous 
other departures from God's law, she is very properly 
called 11 Anti- Christ" — " the man of sin" — "the mother of 
harlots /" and forbidding to marry is particularly men- 
tioned as one of her distinguishing- characteristics. 
1 Tim. iv, 1-3, " Now the Spirit speaketh expressly, that 
in the latter times some shall depart from the faith, giving 
heed to seducing spirits and the doctrines of devils; 
Speaking lies in hypocrisy, having their conscience seared 
with a hot iron ; Forbidding to marry, and commanding to 
abstain from meats." But Rome has not only assumed 
the authority of forbidding the marriage relation to her 
clergy, but she has exalted marriage to the unscriptural 
dignity of a Sacrament ; one of the five that she has sub- 
joined to the only two that were ordained by Christ. To 
this, she adds another contradiction ; she forbids her 
priests to partake of this sacrament, while every man 
knows that the sacraments of Christ were set apart by 
Christ for the use of all true believers ; and that they are 
to be continued to the end of time. This brings out two 
facts : First, Romanism contradicts the Scriptures ; Second, 

331 



332 OF THE MARRIAGE OF MINISTERS. 

Romanism contradicts itself. This is the legitimate re- 
sult of her theory, — the doctrine of devils" — and of 
her practice, — " speaking lies in hypocrisy." 

2. But not only is there no commandment, text, or 
word in the whole Bible, that forbids the marriage of 
ministers ; but on the contrary, their right to this rela- 
tion, in common with other men, is recognized throughout 
the entire Book. The Bible records numerous instances 
of the ministers of religion living in the honorable rela- 
tions of husband and father. These relations are based 
upon an express institution of God, which, from its very 
nature and object, was designed for universal use and 
application. It was instituted before sin had denied the 
world, and must, therefore, be a holy institution, and in 
no way injurious to ministers, or other religious men in 
the service of God. But in view of the subsequent abuse 
of this religious institution, various laws have been or- 
dained to perpetuate its original purity ; and to point out, 
more fully, the design of God in the marriage covenant, 
and the various relations that grow directly out of it. 
But never do the Scriptures loose sight of the fact, that 
" it is not good that man should be alone." As God 
made but one woman for Adam, he thereby plainly indi- 
cated that every subsequent man should have but one 
woman, and every woman but one husband. Not indeed, 
that neither shall marry more than once, but that each 
should have but one wife or one husband at the same 
time. A practice opposite to this law, was first introduced 
by Lemech, an abandoned son of Cain. Gen. iv, 19, 
" And Lemech took unto him two wives." Though this 
evil was practiced in subsequent ages by many who were 
called good men, yet it is contrary both to the spirit and 
intention of the institution itself, and to the law of 
nature 



OF THE MARRIAGE OF MINISTERS. 333 

3. But while there is no law to forbid the marriage of 
ministers, "it is as lawful for them, as for other Chris- 
tian men, to marry at their own discretion as they shall 
judge the same to seem better unto godliness." It is 
evident, that the priesthood, under the Old Dispensation, 
was confined but to one family ; and it follows, of course, 
that the high priest was obliged to marry in order to per- 
petuate the priesthood in his own particular family. 
Under the New Testament, also, the ministers of religion 
have a right to the marriage relation, though there is no 
ordained succession of ministers from any one Christian 
family. This right was recognized by Christ, and was 
not overruled by him in the selection of his first disciples. 
Peter, though claimed by Romanists as the head of their 
church, was evidently a married man, for it is said, Matt. 
viii, 14, " When Jesus was come into Peter's house, he 
saw his wife's mother laid, and sick of a fever.' ' When 
Papists say that Peter had been married, but his wife 
was dead before Christ called him to the ministry ; 
and that his "wife's mother" was keeping house for 
him, we deny the whole assumption, and demand the 
proof. It is also evident, that Philip the Evangelist was 
a married man, for he "had four daughters, virgins, which 
did prophecy." Acts xxi, 9. How many of the Apostles 
were married, we cannot tell, but that some of them 
were, and that St. Paul claimed the right to marry, is 
evident, from 1 Cor. ix, 5, " Have we not power to lead 
about a sister, a wife, as well as other Apostles, and as 
the brethren of the Lord, and Cephas V 9 But when St. - 
Paul gives directions to other ministers of Christianity, he 
clearly distinguishes the qualifications of married men. 
1 Tim. iii, 2, " A Bishop must be blameless, the husband 
of one loife." When the same Apostle speaks of another 
order of ministers, in verse 12, he says, " Let the Dea- 



334 OF THE MARRIAGE OF MINISTERS. 

cons be the husband of one wife" But it is argued from 
1 Cor. vii, that St. Paul prohibited the marriage of minis- 
ters. Now, the most that can be said of his remarks here, 
is, that they were advisary, in view of the embarrassing 
circumstances of the church at that time. But even in 
view of these, and to avoid evil, he says, in verse 2, 
" Let every man have his own wife." 

4. From the consideration of the above facts, it is evi- 
dent that Christian ministers have a right to marry, as 
well as other Christian men ; and that Papists have no 
right to set aside the law of God upon this institution, 
nor to elevate it to the dignity of a sacrament by the 
councils of men. History and observation inform us, that 
from the time the celibacy of the Romish clergy was es- 
tablished by Gregory VII, A. D. 1085, to the present, 
that popish priests have been an embodiment of profli- 
gacy and licentiousness. They have ever been an illus- 
tration of the iniquity and presumption, that set aside the 
express institution of God. From what has been said, it 
is evident, likewise, that the Protestant churches main- 
tain the doctrine of the Bible on the subject of marriage. 
They regard it as the nursery of virtue ; as the crystal 
cup into which God pours his choicest blessings. And 
they regard it as the great safeguard of peace, of hap- 
piness, of virtue, and of the Christian religion. 

5. While marriage is restricted to but one wife and one 
husband at the same time, it is likewise restricted within 
certain degrees of consanguinity or affinity. Lev. xviii, 
6, " None of you shall approach to any that is near of 
kin to him." The violation of this law is not only a dis- 
regard for the authority of God, but for the law of 
nature, and the laws of mind. It usually carries with it 
its own punishment in the enfeebled or deformed body ; 
the enfeebled intellect, idiotism, and a host of maladies 



OF THE MARRIAGE OF MTKISTEES 



335 



Tvhich render life a burden. Wherever the church has 
had authority to impart an enlightened instruction, she 
has always opposed marriage between near relations, 
either by blood, or the affinity of marriage. The Leviti- 
cal law, from which the instruction is derived, prohibits 
marriage between relations that are within three degrees 
of kindred. This subject ought to be closely studied, for 
enlightened views of it are very important in order to an 
enlightened and judicious practice. Were the writer to 
decide according to his clearest and most extensive obser- 
vation of the evils of marriage, within the bounds of 
blood relation and affinity, he would adopt the old Roman 
law, and decide that in no case should the children of 
brothers and sisters join in marriage ; not even to the 
fourth generation. Then would our race be freed from 
the numerous and great evils of the marriage of near 
relations ; and we would better observe the laws of our 
nature and the law of God. 



^ 



ARTICLE XXII. 

OF THE RITES AND CEREMONIES OF THE 
CHURCH. 

" It is not necessary that rites and ceremonies should in all 
places be the same, or exactly alike ; for they have been always 
different, and may be changed according to the diversity of coun- 
tries, tin:-es, and men's manners, so that nothing be ordained 
against God's word. Whosoever, through his private judgment, 
willingly and purposely doth openly break the rites and cere- 
monies of the Church to which he belongs, which are not repug- 
nant to the word of God, and are ordained and approved by com- 
mon authority, ought to be rebuked openly, that others may fear 
to do the like, as one that offendeth against the common order of 
? lie Church, and woundeth the consciences of weak brethren. 
Every paiticular Church may ordain, change, or abolish rites and 
ceremonies, so that all things may be done to edification/' 

SECTION FIRST. 

Rites arid Ceremonies. 

1. By the Rites and Ceremonies of the Church we may- 
understand the external form and manner in which the 
ministers of religion perform the several parts of religious 
worship. In the Jewish Church, rites and ceremonies 
were very numerous, and all of God's appointment ; but 
in the Christian Church they are few and simple, and 
chiefly appointed by the church itself. Rites and ceremo- 
nies are essential to the right exhibition of the doctrines 
and institutions of Christianity, though they do not consti- 
tute an essential element of Christianity itself. Whatever 
is essential to Christianity, is distinctly stated in the "New 
Testament, but how these are to be administered under 
all circumstances, is left to the wisdom of the church, " so 
tli at nothing be ordained against God's word." 

??6 



RITES AND CEREMONIES. 



337 



With this common view of the doctrine of this Article, 
we are at no loss to understand the fact, that the doctrines 
and institutions of the Christian religion are positive and 
unchangeable, while her rites and ceremonies are circum- 
stantial. This is undoubtedly the spirit and meaning of 
this Article. It is therefore of great value to the church, 
because it gives her the power to direct her outward move- 
ments, and because it teaches the propriety and importance 
of the church adapting herself, in all her rites and ceremo- 
nies, to the wants and claims of society. In doing this, it 
recognizes God's word as the immovable standard, and 
forbids any rite or ceremony that might in the least lessen 
the influence of this standard upon the human heart. 

This Article expresses the Protestant doctrine, that no 
rite or ceremony originating in the church itself, is of 
greater force of obligation than the institutions ordained 
of God. It is therefore in direct opposition to Romanists, 
who maintain that the authority of the church is supreme, 
and that whatever rite or ceremony she may ordain, 
though it may be a clear and palpable contradiction of the 
Scriptures, is of supreme and endless obligation. This 
Article opposes Romanists again, when they affirm that 
rites and ceremonies must be the same in all countries, 
without regard to circumstances. Protestants rightly 
comprehend their duty when they affirm that the Bible is 
the supreme and only rule of faith and practice, and 
when they regard the rites and ceremonies of the church 
as but ordinances of men, and the mere forms by which 
the doctrines and institutions of religion may be applied 
to the hearts of the people. 

2. That some form of public worship and administration 
of the Christian ordinances is necessary, none will doubt. 
But the great difficulty to be determined, is the extent to 
which it is prudent to go in the accommodation of reli- 

15 



338 RITES AKD CEREMONIES. 

gious rites and ceremonies to the infirmities of man's na- 
ture. The great point is, to establish a medium in which 
a due regard may be shown to the outward senses and 
the imagination, without, at the same time, violating the 
dictates of reason, and counteracting the purposes of true 
religion. Romanists have gone so far in the number and 
complication of their rites and ceremonies, that the sim- 
plicity and power of the Christian religion is nearly lost 
to their worshipers. They have so far abused human 
weakness by the number and variety of their unmeaning 
and ridiculous ceremonies, that scarcely any other effect is 
produced by them than an increase of ignorance and su- 
perstition. 

To what extent a just opposition to these mummeries 
of Romanists may have carried well meaning Protestants 
into the opposite extreme, is a consideration of great 
weight. They may have gone so far as to enfeeble the 
operations of the church, and materially defeat the object 
of both the doctrines and institutions of Christianity. 
Both these extremes should be avoided, and such rites 
and ceremonies should be ordained as will exhibit the 
most clearly the true import of religion, and make the 
strongest impression on the heart. An intelligent and 
dignified simplicity in rites and ceremonies, is always to 
be preferred. 

3. The doctrines and institutions of religion involve 
times, places and forms. As to times, — the Sabbath, and 
such other days as may be appointed for worship, to- 
gether with particular hours of these days for morning 
and evening service. Such hours may be set apart as 
will suit the greatest number of worshipers. With these 
regulations properly observed, instruction may be im- 
parted in the most extensive method. As to places, — 
these should always be suitable, and in the most central 



BITES AND CEREMONIES. 



339 



position ; and at whatever hour the public services com- 
mence in these places of worship, at that hour, and no 
other, the people should assemble. These places of worship 
should be solemnly set apart for the worship of God, and 
nothing else. 

But when the people are assembled in these houses of 
worship, there must be forms of worship, — as prayer either 
read or extemporary, or both. And this should always 
be optional with the minister. Prayer may be offered to 
God acceptably, either in the standing or kneeling posture 
of the body. Then there is the reading of the Holy Scrip- 
tures, which should never be omitted, except on days 
when one or both of the sacraments are administered. 
Such is the value of Scripture lessons, that they cannot 
be innocently neglected. These lessons should be as ap- 
propriate to the particular occasion as may be, and should 
be read, either by the minister alone, or, which is much 
better, by the minister and people together. Then should 
follow the solemn songs of praise and thanksgiving. 

" Let the elders praise the Lord 

Him let all the people praise, 
When they meet, with one accord 

In his courts on holy days." 

Then the ministration of God's word, or one or 
both of the sacraments, as occasion may require. Form 
is very essential in all these parts of public worship, and 
especially in the administration of the sacraments. In 
Baptism there must be form, or it cannot be administered. 
The ivater must be applied to the subject, whether an infant, 
or an adult believer, in the name of the Father, the Son, 
and the Holy Ghost, and this should be done in the most 
solemn manner. In the Lord's Supper, the bread and 
the wine should be so placed as to be most convenient to 
the minister. They must be set apart by solemn conse- 



340 



and ceremonies. 



cration, so as to distinguish them from an ordinary meal, 
and so as to most deeply impress the hearts of the 
people. A written form of consecration should be in use 
in all well-regulated churches, and this form should be 
strictly and faithfully observed. Then the bread must be 
broken, and the wine poured out, and both must be given 
to the communicants — the bread first, and then the wine. 

The communicants, while receiving these symbols of 
Christ's body and blood, may either sit or kneel, but all 
present should conform to whatever may be the established 
form of the church in which they communicate. Without 
the above form, as indicated in the gospels, the Lord's 
Supper cannot be rightly administered. 

4. The essentials of these two ordinances have always 
been the same, but some of the attendant ceremonies have 
varied. They have sometimes been omitted entirely, or 
very materially changed. Diversities of countries must 
necessarily effect the mode of baptism. In cold climates, 
sprinkling would be resorted to rather than dipping ; and 
reason would dictate that this is the most reasonable and 
appropriate mode for any climate. 

In the celebration of the Lord's Supper, the kiss of 
peace was one of its attendant ceremonies among primitive 
believers ; but is no longer given, being contrary to the 
manners of the times and the customs of the country. 
Times and countries have affected the mode of public 
worship, it being no longer necessary to assemble in caves 
of the earth, or in close and secret places, to offer devotion 
to God. All this shows very clearly that ''it is not ne- 
cessary that rites and ceremonies should be the same in 
all places." It is therefore a mark of weakness, or bigo- 
try, to cling to a ceremony simply because it is old, or 
because some great or good man, two or three centuries 
past, advocated its utility. 



RITES AND CEREMONIES TO BE OBSERVED. 341 



SECTION SECOND. 
Rites and Ceremonies to be Observed — Offenders Rebuked. 

1. "Whosoever, through his private judgment, willingly 
and purposely doth openly break the rites and ceremonies 
of the church to which he belongs, which are not repug- 
nant to the word of God, and ordained and approved by 
common authority, ought to be rebuked openly, that 
others may fear to do the like, as one that ofFendeth 
against the common order of the church, and woundeth 
the consciences of weak brethren." 

Rites and ceremonies are a part of the common order 
of the church. They are essential to the outward move- 
ments of the church ; and because they are ordained and 
approved by the common authority of the church, they 
are to be observed by all its members. Reference is made 
here, of course, to such rites and ceremonies only as are 
in accordance with the Bible. These, with her entire 
polity, both temporal and spiritual, together with all her 
doctrines, are made public by the fact that the church 
exists, and that her ministers are continually exhibiting 
her doctrines, in the use of such forms as have been ap- 
proved ; and, at the same time, administering her sacra- 
ments in the use of such rites and ceremonies as may 
have been ordained and approved by common authority. 
Another means of publication, which comprehends the 
instruction of the people, is the fact that these forms and 
ceremonies are repeated every time the church meets for 
public worship, or the administration of her ordinances. 
It is presumable, therefore, that all who apply for mem- 
bership in the church, do so with a full knowledge of her 
doctrines and polity, — her rites and ceremonies, — and 
with a full purpose of heart to conform to, and abide by the 
rules and usages of the church to which he joins himself. 



342 RITES AND CEREMONIES TO BE OBSERVED. 

2. When an individual unites with the church, what- 
ever may be the peculiar form of union, he enters into 
covenant with God, which brings him into new relations 
with him as the Head of the Church. He deliberately 
promises that he will obey God's holy commandments, 
and exhibit before the world the beauty, the symmetry, 
and the purity of the Christian character. His new rela- 
tion constantly says, " I have lifted up my hand unto the 
Lord "I have vowed unto the mighty God of Jacob." 

But he enters into a covenant with all the members of 
the church to which he unites himself. He adopts their 
Articles of Faith ; he assents to the discipline of the church, 
— to her rites and ceremonies, — to her whole economy. 
By this act, he promises to waive his private judgment in 
matters of forms and ceremonies, and to confide in the 
judgment of the body of Christians with whom he is asso- 
ciated, and who have received him as a brother among 
them ; provided, always, that the church, in her congrega- 
tional or representative capacity, ordains and approves 
nothing which is contrary to the word of God. 

3. Now, if, after all this, any person shall assume the 
attitude of resistance to the rites and ceremonies of the 
church to which he belongs, and which are not repugnant 
to the word of God, and ordained and approved by com- 
mon authority, " he ought to be rebuked openly." Why ? 
First. " That others may fear to do the like." Second. 
Because he " offendeth against the common authority of 
the church. " Third. Because he "woundeth the con- 
sciences of weak brethren." This is the right of the 
church, — indeed it is her duty, — that she may preserve 
her unity and order. If every member of the church 
were left to the free exercise of his private judgment, 
in opposition to the authority of the church, all uniformity 
of worship would be destroyed ; the peace and harmony 



RITES AND CEREMONIES TO BE OBSERVED. 343 

of the church would be broken up ; and the very existence 
of the church, as a visible society of believers, would be 
greatly endangered. It is therefore of the utmost impor- 
tance that each member of the church shall avoid every 
word or action that might injure the church as a body, or 
any of its members. Especially are church members to 
avoid anything that might cause divisions, as controversy, 
and opposition to the rules and usages of the church. 1 
Cor. i, 10, "Now, I beseech you, brethren, by the name 
of our Lord Jesus Christ, that ye all speak the same thing, 
and that there be no divisions among you, but that ye be 
perfectly joined together in the same mind, and in the 
same judgment." Here St. Paul urges the unity and 
peace of the church, and consequently its prosperity, by 

First. An agreement in conversation, — " Speak the same 
thing/' We must see the propriety of this, if we look at 
the many evils and alienations of feelings that arise from 
private controversies, and when we consider the fact, that 
some indulge the controversial spirit to that extent, that 
private and social intercourse must either be cut off, or 
endured with much suffering. To say the very least of 
this spirit, it is impolite, and displays great egotism. It 
is greatly injurious to the love that one Christian should 
have for another. 

Second. The unity and peace of the church is urged by 
the duty of being of " the same mind/' and of the * same 
judgment that is, to willingly conform to the order of 
the church, because this is ordained by authority, and 
because it is not essential, one way or the other, to sal- 
vation. 

But this duty is farther urged by two weighty conside- 
rations. 

First. "The consciences of weak brethren." Such 
brethren have ever been in the church, and have ever 



344 RITES AND CEREMONIES TO BE OBSERVED. 

seemed to glory in their weakness. Sin against these is 
sin against Christ. 1 Cor. viii, 12, "But when ye sin so 
against the brethren, and wound their weak conscience, 
ye sin against Christ.*' 

Second. " That there should be no schism in the body ; 
but that the members should have the same care one for 
another.' ' Chap, xii, 25. 

4. The nature of the punishment for such offenses may 
next claim a remark. The " offender ought to be rebuked 
openly." The authority for this is St. Paul in 1 Tim. v, 
20, "Them that sin rebuke before all, that others also 
may fear." Tit. i, 13, " Rebuke them sharply, that they 
may be sound in faith." To rebuke, signifies to reprove, 
check, advise, to reform. This is usually done by the 
minister, and always supposes that previous effort has been 
made to cure the evil, and that all the preliminary measures 
have been taken to bring the offender properly before the 
church. The reproof must be administered in all Chris- 
tian kindness, though the offense may be such as to de- 
mand that the offender be rebuked "sharply." The ob- 
ject should be to reclaim the offender, and to vindicate 
the harmony and purity of the church. No duty requires 
a higher exercise of the Christian graces than this ; and 
the faithfulness with which it, as a part of the church disci- 
pline, is performed, is one of the sure tests of a pure and 
faithful minister. At the same time, it is the duty of 
every member of the church to cherish Christian love 
and kindness toward the erring. This is often a very 
difficult, but always a very profitable duty. The object 
is "to restore such an one," and he must be treated 
with " the spirit of meekness." This is still more im- 
portant if we consider the fact that our actions may be 
the means of the eternal life of the erring, or of his eter- 
nal death. 



RITES AND CEREMONIES TO BE OBSERVED. 345 



r< Among the saints on earth, 

Let mutual love be found j 
Heirs of the same inheritance, 

With mutual blessings crown'd. 
Thus will the church below 

Resemble that above ; 
Where streams of bliss forever flow, 

And every heart is love." 

5. But the Article furthermore teaches, that whosoever 
shall offend against the rites and ceremonies of the church, 
" ought to be rebuked openly." The reason for this open 
rebuke is, "that others may fear to do the like/' This 
action of the church in the case of offenders, is based upon 
the fact that the discipline of the church, properly applied, 
is a means of peace and purity, and by legitimate conse- 
quence, a means of prosperity and enlarged influence. 
Every church has the right to exercise this care and disci- 
pline over its members ; and this right grows out of, and 
is an essential counterpart of, the power and right to ad- 
mit persons to membership in the church. The church, 
therefore, is bound to the prudent exercise of this right, 
in order to secure the purity, the influence, the reputation, 
and united spiritual and outward efforts of all her mem- 
bers, in doing the greatest amount of good ; and so that 
they may exert the greatest possible power on those who 
are not in her communion, that they also may come to 
the knowledge of the truth as it is in Christ. 

"Behold, how good and how pleasant it is for brethren 
to dwell together in unity ! It is like the precious oint- 
ment upon the head, that ran down upon the beard, even 
Aaron's beard ; that went down to the skirts of his gar- 
ments. As the dew of Hermon, and as the dew that de- 
scended upon the mountains of Zion ; for there the Lord 
commanded the blessing, even life forevermore. ,, Ps. 
cxxxiii. 



346 RITES AND CEREMONIES MAY BE CHANGED. 



u Sweetly may we all agree, 
Touched with softest sympathy 
Kindly for each other care ; 
Every member feel its share." 



SECTION THIRD. 
Rites and Ceremonies may be Clmnged or Abolished. 

h " Every particular church may ordain, change, or 
abolish rites and ceremonies, so that all things may be 
done to edification. 

This part of the Article states the difference between 
the power of each branch of the Christian Church, and 
that of the Jewish Church, in matters of rites and cere- 
monies. The Jewish Church had no power to ordain or 
change any of the ceremonies. These were all appointed 
of God, and established by the universal consent of the 
whole nation. They were adapted to the peculiar cir- 
cumstances and wants of that people, and supported by a 
law providing for their expenses. But as no such ap- 
pointment of rites and ceremonies is made for the Chris- 
tian Church ; and as Christianity is designed to operate 
among all nations, in the propagation of her doctrines, 
she must consult the peculiar customs of all nations, and 
adapt herself, in her rites and ceremonies, to these cus- 
toms, "so that all things may be done to edification." 
This was the practice of the church in the days of the 
Apostles, and in the ages immediately succeeding them ; 
and this has been the practice of the church in all ages to 
the present time. 

The church has never assumed the right to change or 
abolish the distinguishing doctrines and institutions of 
Christianity. These are matters of divine appointment, 
and essential to the existence of the church. They are 



RITES AND CEREMONIES MAY BE CHANGED. 347 

under the exclusive control of God. But the church has 
a right, and it is within her power, to ordain such rites 
and ceremonies as may, in the clearest manner, convey to 
the minds of the people proper notions of the nature and 
intent of the several doctrines of religion ; provided, al- 
ways, that she is confined to the limitations of God's word. 

Every church has an undoubted right to take care of 
itself, and to ordain such a ritual as will give her the 
greatest success in applying the truth to the hearts of the 
people among whom she may be laboring. The laws of 
God are equally binding upon all men, and at all times ; 
but the rites and ceremonies of the church are provisions 
made upon the present state of things in human society, 
and upon what may appear to be the most perfect fitness 
for the great ends of religion and religious progress. 

All these forms and ceremonies may be, and ought to 
be so altered, if circumstances demand, as to suit the pre- 
sent and increasing calls of the present age. The autho- 
rity to do this grows out of the fact, that the authority of 
the church is complete in every age, and is as great now 
as it was in any former age. Its powers in matters of this 
kind are confined to the present time, because the present 
generation of men have a right to ordain rules for them- 
selves. But the church has no right to ordain immovable 
rules for other and succeeding generations, because these 
generations have the same right to take care of themselves, 
that other, and former generations had, and because the 
church cannot foresee what will be the peculiar circum- 
stances of future times and future generations. It should 
never be a rule, therefore, among Christians, to obsti- 
nately adhere to rites and ceremonies, simply because they 
are ancient, when it is evident to every intelligent ob- 
server, that the ends for which they were originally in- 
troduced have ceased to exist. 



348 RITES AND CEREMONIES IvlAY BE CHANGED. 

2. We may name some of these unessential usages that 
may be changed to suit " the diversity of customs, times, 
and men's manners." 1. The Pastoral Relation. Under 
certain circumstances it may be proper, and entirely in ac- 
cordance with the demands of the times, to have a 
frequent change of this relation ; but, under other circum- 
stances, and when the church and the communities in 
which she is set up become perfectly organized, and 
when the ends of a shifting ministry appear to be fully 
accomplished, then there is great propriety in the perma- 
nent pastoral relation. By this permanent relation be- 
tween pastors and churches, there is a mutual benefit. 
The pastor can be more orderly and definite in his studies, 
and more specific in all his pastoral operations. And the 
church will be more firmly established, and more fully 
edified in the entire structure of Christianity. It were 
folly to object to this by the plea that ministers generally 
have not sufficient talent to edify a congregation more 
than one or two years at a time. It is not a fact that 
those churches who have a shifting ministry are more 
intelligent than those other churches who have a settled 
ministry. But the reverse is true in general. Why then, 
shall we reflect upon the intelligence and capacity of 
ministers so far as to say they have not the ability to sus- 
tain themselves more than one or two years, in any one 
congregation? Men of studious habits, and whose in- 
come will justify the purchase of books, may be able to 
instruct any congregation, for any number of years. 
And congregations thus served may be more thoroughly 
instructed in the minutia, as well as in the main facts of 
Christianity. But itching ears are always fond of some- 
thing new, and the very frequent recurrence of new 
things have great power in the creation of just such 
ears. 



RITES AND CEREMONIES MAY" BE CHANGED. 349 

3. The Separation of Males and Females in the Public 
Assemblies of Christians. The time was when this was 
necessary to the safety of female character, and the good 
order of religious congregations. But these rude times, 
and consequently these dangers, have in a great measure 
passed away, in most of the places where the church is 
now operating, and with them the propriety of this rule. 
It is, therefore, a reflection upon civilization, and upon 
Christian men's regard for female character, to enforce 
this rule in the more highly cultivated communities. And 
besides this, the rigid enforcement of this rule, interferes 
for the time being with the divine right that families have 
to associate together ; and with the divine right that 
parents have to the constant government and oversight 
of their children. If this rule is not productive of posi- 
tive evil at the present time, it is productive of no 
apparent good, and is, therefore, of no use to the present 
age. 

4. The Manner of Conducting Public Worship. 

First. Of Singing. As there are no rules prescribed in 
the word of God, beyond singing with the " spirit and with 
the understanding," it is a matter of indifference, whether 
the worshiper stands or sits ; but the hymn to be sung 
should not be announced by one or two lines at a time. 
This makes it almost impossible for any congregation or 
choir to sing with spirit and impression. If the singer 
consults his own ease in singing, together with the more full 
and distinct impression of musical sounds, he will stand. 

" Arise and bless the Lord, 

Ye people of his choice ; 
Arise, and bless the Lord your God, 

With heart and soul, and voice.' ' 

Second. The Attitude of the Body in Prayer. No rule for 
this is laid down in the Scriptures. Standing and kneel- 



350 RITES AND CEREMONIES MAT BE CHANGED. 

in of are both recognized, and it is therefore indifferent as 
to the posture of the body, if the heart is right with 
God. Third. The manner of administering the ordinances. 
1. Baptism. The matter of this ordinance is water ; and 
the form, " In the name of the Father, the Son, and 
the Holy Ghost." Beyond these, which are essential to 
the right administration of this ordinance, it is indifferent 
whether the candidate stands or kneels, while receiving 
it, or whether the water is poured or sprinkled. What- 
ever ceremonies are used with this ordinance, should, as 
clearly as possible, indicate its covenant character and 
spiritual import. 2. The Lord's Supper. The matter of 
this ordinance is bread and wine. The ceremony is, to 
break the bread, and to pour out the wine. The form is, 
" Take, eat," " Drink ye all of it/' ft Do this in remem- 
brance of me. 5 ' These are essential to the proper admin- 
istration of this ordinance, but the attitude of the body 
is not. 

The leading object of the church should be, to ad- 
minister both these ordinances, " so that all things may 
be done to edification." The church is competent to con- 
struct suitable forms of public worship ; and to ordain 
such forms of consecration, to be used in the ordinance 
of Baptism and the Lord's Supper, as may best accord 
with the nature and design of their institutions ; and to 
prescribe the manner of administration, so that there may 
be order and uniformity in her ritual, and so that the 
greatest impression may be produced by her public 
services. 

This fact brings her under obligations to consult closely 
her own interest and duty, and to take hold of such de- 
velopments of time and circumstances as may justify her 
farther progress into an elevated state. With doctrines 
she has nothing to do ; these are the fixed facts of Chris- 



RITES AND CEREMONIES MAY BE CHANGED. 351 

tianity, as established by the great Legislator of the uni- 
verse. But her ritual is in her own hands, and she is 
competent to ordain, change or abolish any part or parts 
that may demand her attention. 

5. In closing our remarks on this Article, we are re- 
minded of two things — 

First. Whatever may be the peculiarities of the rites 
and ceremonies of the church to which we belong, if 
"ordained and approved by common authority,' ' and 
"are not repugnant to the word of God/ 5 are in full 
force until they are either changed or abolished by the 
common authority of the church. It is, therefore, the 
duty of every church member to observe these rites and 
ceremonies for the time being ; though a change for the 
better, in some things, might be very desirable, in order 
to the greater and more permanent success of the church. 
Any obstinate violation of the established rules and 
usages of the church, is usually attended with evil, and 
especially when it "woundeth the consciences of weak 
brethren." Let every one, therefore, avoid, as far as 
possible, any offence against the church, lest he bring 
upon himself an open rebuke ; — 

" Lest innocence should find a snare ; 
And tempted virtue fail." 

Second. The authorities of the church should secure to 
themselves enlightened and liberal views of the condition 
and wants of the church, and of the demands of the age in 
which the church is now living. Not, indeed, to study 
and compromise of principle or doctrine with the world, 
but to meet in the best manner the opening spiritual wants 
of the world. And when any rule of the church, which 
may have contained an unscriptural demand, or test of 
church membership, is neglected by common consent, or 
cannot be enforced without great injury, — greater than 



352 RITES AND CEREMONIES MAY BE CHANGED. 

the neglect of the rule, — it were well either to modify it or 
remove it out of the way. 

The church should always be equal to the wants of the 
age, the times and men's manners, if not greatly in 
advance of them ; never, never behind, for then she 
must drag heavily. She should ever pursue a 
liberal and enlightened, but firm policy, making no 
compromise with formality, and never obstinately ad- 
hering to rites and ceremonies whose ability is doubt- 
ful, simply because they were the usages of generations 
long since gone to the grave. 

" I love thy kingdom, Lord — 

The house of thine abode, — 
The Church our blest Redeemer saved 

With his own precious blood/' 



ARTICLE XXIII. 



OF THE RULERS OF THE UNITED STATES OF 
AMERICA. 

" The president, the congress, the general assemblies, the gover- 
nors, and the councils of state, as the delegates of the people, are 
the rulers of the United States of America, according to the 
division of power made to them by the Constitution of the United 
States, and by the Constitutions of their respective states. And 
the said states are a sovereign and independent nation, and ought 
not to be subject to any foreign jurisdiction."* 

*Kote.' — " As far as respects civil affairs, we believe it is the 
duty of Christians, and especially all Christian ministers, to be 
subject to the supreme authority of the country where they may 
reside, and to use all laudable means to enjoin obedience to the 
powers that be ; and therefore, it is expected that all our preach- 
ers and people, who may be under the British, or any other 
government, will behave themselves as peaceable and orderly 
subjects/ ' 

1 . This article did not originally belong to those which 
Mr. Wesley selected from the Thirty-Nine Articles of the 
Church of England. It was drawn up in A. D. 1784, 
and inserted in its proper place among the other Articles 
of Religion of the Methodist Episcopal Church, and 
published in the book of Discipline for the first time, in 
A. D. 1786. 

The note which is appended to this Article was drawn 
up in A. D. 1820, for the express benefit of the Metho- 
dist Episcopal Church in Canada, which was at that time 
under the jurisdiction of the Methodist Episcopal Church 
in the United States. At the same time, it was designed to 
reach the case of any of our ministers or members who 

might be under any foreign form of government, and to en- 
353 15 * 



354 the christian's duty to civil government. 

join upon them the duty of being " peaceable and orderly 
subjects." This note is of great value, inasmuch as it 
gives a clear, though brief, exposition of the spirit and 
design of the Article, both as to its specific and general 
application. Meanwhile, the Article very distinctly ac- 
knowledges the Independence and Sovereignty of the 
United States, the authority of her chief magistrate, to- 
gether with the authority of the rulers of the several 
states of which the confederacy is composed. It very 
clearly asserts that the United States of America " are 
sovereign and independent " and ought not to be subject to 
any foreign jurisdiction" In this affirmation it is as- 
sumed, First That there were good and sufficient reasons 
for the separation of the colonial states from the jurisdic- 
tion of Great Britain. To the truth of this, the Declara- 
tion of Independence, which was adopted, July 4, 1776, 
together with the entire history of the suffering and op- 
pression of these colonies, bear the most ample testimony. 
Second. This Article teaches that the Supreme power of 
this compact of states is in the hands of the people, and 
that ours is, therefore, a representative republic. Fi- 
nally, this Articles presupposes that the church and state 
are two separate and distinct organizations, though sym- 
pathizing with, and protecting each other, in their several 
relations and interests. While the church enjoins upon 
the ministers and members, the duty of being " peacea- 
ble and orderly subjects/' she expects that the state will 
protect them, and sustain them in all their church privi- 
leges, institutions, and forms of Christian worship. Both 
the framers of the Constitution of the United States, and 
the framers of the Constitution and Discipline of the 
Church, knew full well, from observation and painful ex- 
perience in the mother country, that the church and state 
ought not to be connected. Yet, in the construction of 



THE CHRISTIAN'S DUTY TO CIVIL GOVERNMENT. 355 

each, the one had respect to the protection and support of 
the other. 

2. This sympathy between the church and the state, as 
separate and distinct associations, is the immediate and 
natural result of the divine origin and authority of both. 
It is the uniform doctrine of the Scriptures, that civil 
government is an ordinance of God. It is manifestly his 
will that men should live in society, and that the social 
relations must be maintained and regulated by specific 
laws and executive authority. The one very clearly sup- 
poses the other ; for it is evident that where there is no 
executor of law, the law must become a dead letter. 
But men do live in society, and the social relations are 
maintained. Their rights are secured by general and 
specific laws, and these laws are administered by execu- 
tive power. This power is from God, and it is not left as 
a matter of choice, whether men shall be governed or 
not ; nor are they at liberty to resist the powers that be, 
when employed to secure the legitimate ends of govern- 
ment. Rom. xiii. 1, "The powers that be, are ordained 
of God." Civil government is not of men, but from 
God ; and it is his appointment that men shall be subject 
to this government, and to those rulers, whom he, in his 
government of nations, has placed over them. The 
power of these rulers is the power of God delegated to 
them, in this particular mode of its exercise. It is not 
men, therefore, whom the Bible calls upon us to obey, but 
God himself. We are to submit ourselves, it is true, to 
men, " for so is the will of God but in doing this, we 
are not the servants of men, but " the servants of God." 

The power to govern nations and states, must of neces- 
sity be distributed to a great many persons, and in very 
different degrees ; but to this power of God, in whomso- 
ever vested, or in whatsoever degree, we as subjects are 



356 the christian's duty to civil government. 

to yield that measure of submission which the law re- 
quires. This obedience is not so much due to the officer 
as to the office ; therefore, it must be rendered by every 
one, who would be a good citizen, without respect to any- 
thing that may be offensive or inoffensive in the person 
of the officer. Nero was the cruel and wicked governor 
of the Roman Empire, yet the Apostles were careful to 
observe his laws " for the Lord's sake." And though the 

o 

authority of the ruler may not always be executed for the 
public good, and for all the best ends of government ; 
yet our duty is still the same. 

3. But to see the fuller force of the Christian's obliga- 
tion to obey the mandates of civil government, we must 
consult the Scriptures. These testify that government is 
an ordinance of God ; yet it is equally true that every 
particular modification and form of government is of 
man. But this does not change the obligation to obey 
the laws of the land ; for it is not the particular form of 
government, but the fact that government exists as an or- 
dinance of God ; and the fact that government in some 
of its forms or modifications recognizes us as its legitimate 
subjects, that renders obedience to law a Christian duty. 
Rom. xiii, 1-7, " Let every soul be subject unto the 
higher powers. For there is no power but of God ; the 
powers that be are ordained of God. Whosoever, 
therefore, resisteth the power, resisteth the ordinance 
of God; and they that resist shall receive to them- 
selves damnation. For rulers are not a terror to good 
works, but to evil. Wilt thou then not be afraid of the 
power ? do that which is good, and thou shalt have 
praise of the same ; For he is the minister of God to thee 
for o-ood. But if thou do that which is evil, be afraid, for 
he beareth not the sword in vain ; for he is the minister 
of God, a revenger to execute wrath upon hkn that doeth 



THE CHRISTIAN'S DUTY TO CIVIL GOVERNMENT. 357 



evil. Wherefore, ye must needs be subject, not only for 
wrath, but also for conscience' sake. For, for this cause 
pay ye tribute also ; for they are God's ministers, attend- 
ing continually upon this very thing. Render, therefore, 
to all their dues ; tribute to whom tribute is due ; custom 
to whom custom ; fear to whom fear ; honor to whom 
honor." 1 Tim. ii. 1-3, "I exhort therefore, that, 
first of all supplications, prayers, intercessions, and giving 
of thanks be made for all men ; For kings, and for all that 
are in authority ; that we may lead a quiet and peaceable 
life in all godliness and honesty. For this is good and 
acceptable in the sight of God our Saviour." Tit. iii. 1, 
" Put them in mind to be subject to principalities and 
powers, to obey magistrates, to be ready to every good 
work." 1 Pet. ii. 13-15, " Submit yourselves to every 
ordinance of men for the Lord's sake ; whether it be to 
the King as supreme ; or unto governors, as unto them thai: 
are sent by him for the punishment of evil doers, and for 
the praise of them that do well. For so it is the will of 
God, that with well doing ye may put to silence the igno- 
rance of foolish men." 

These, with many other passages of a similar import, 
show how clearly it is the duty of all Christians to main- 
tain and support the civil laws and rulers of the state in 
which they may live. The duty is urged for the sake of 
God and for the sake of peace. 

4. But the Bible is equally clear upon the duty of 
Christians in the choice of their rulers. Ex. xviii, 21, 
" Thou shalt provide out of all the people, able men, suck 
as fear God, men of truth, hating covetuousness ; and place 
such men over them to be rulers." 1 Sam. xxiii, 3, 
''He that ruleth over men must be just, ruling in the fear 
of God." Therefore political party spirit should never 
run so high as to overlook these essential qualifications in 



358 the christian's duty to civil government. 

our rulers ; nor should we complain if, after party zeal 
has promoted wicked and weak men to high offices, the 
curse of God should rest upon the whole nation. 

There is no want of Scripture history and facts, to con- 
firm the notion of the comparative good or evil that results 
to a nation from the character of its ruler. The rulers of 
Israel were either curses or blessings to the people over 
whom they ruled. The example of David, Jehosophat, 
Hezekiah and Josiah, are remarkable for the influence of 
piety in the ruler in securing the happiness of the people, 
and in turning the attention of their subjects to piety of heart 
and the service of God. A nation is usually blest for 
the sake of its pious rulers ; and that man who has not 
the fear of God in his heart, and does not observe the 
Scriptures and the institutions of religion, must sooner or 
later be a curse to himself, and the people over whom he 
presides. The history of the profligate Ahab and Jero- 
boam, as rulers, should cause every ruler and every na- 
tion to shrink with horror from the thought of being like 
them, or of promoting such men to the government of 
any nation. 

5. The example of rulers should be a blessing to the 
people, and none should be promoted to high office whose 
example is contrary to morality and the word of God. 

As a man, every ruler is bound, by the peculiar require- 
ments of the Bible, to be an example of all the Christian 
virtues. St. Paul calls such rulers, " The ministers of 
God, for good unto his people." But how can they be 
ministers of good, when they are corrupt in their hearts, 
and profligate in their lives, disregarding even the decent 
proprieties of life ? But such are often in office, and their 
power and splendor of state give dignity to whatever they 
do ; and however absurd or ridiculous the act may be, 
many there are who will imitate them ; and thus their ex- 



THE CHRISTIAN'S DUTY TO CIVIL GOVERNMENT. 359 

ample spreads contagion and death around them. They 
travel on the holy Sabbath, and thereby give occasion to 
others to do the same ; and yet, if such men condescend, 
as they often do, to give a heartless compliment to the 
Bible or the Christian religion, or to visit some house of 
religious worship on the Lord's day, their piety is heralded 
over the whole nation. 

But on he other hand, if the ruler is really a man of 
God, and has been chosen as such by the people, his 
example will greatly discourage vice and strengthen 
virtue ; it will give him a charm of virtuous influence, 
and a persuasiveness of character that will fascinate 
the better classes of society, and commend the piety 
of the Christian to all sections of the state or the 
nation. Such men, and no others, should be the choice 
of every Christian people, for no nation can stand guilt- 
less before God, if they knowingly promote to offices of 
trust, the viscious and profane. Piety should ever com- 
mend itself to rulers as one of their chief qualifications, for 
it is true that this is of much consequence. 

** The acts of pious rulers shine 
With rays above the rest." 

6. It should ever be borne in mind, that in a govern- 
ment like ours, the power is in the hands of the people, 
and that, if rulers are not men of wisdom and piety, the 
electors are the cause of the evil. All our public officers 
are chiefly " the delegates of the people " as they are recog- 
nized in this Article. If the people, by casting a majority 
of their votes, elect to office a vicious man, they thereby 
publicly attest their preference for such a man, rather 
than for the virtuous. And it is not a little mortifying 
to conscientious Americans, that their own people have 
too often promoted to the highest offices in their gift, 
the weak, military hero of a few battles, — the man of 



360 the christian's duty to civil government. 

blood, — rather than the virtuous civilian or the profound 
statesman. They have too often lost sight of the fact, 
that pious rulers are the " ministers of God for good," 
and that the wicked and profane are "as a roaring Hon 
and a raging bear." 

But it may be said that the people are often unable to 
make the proper selection of public officers, especially if 
the candidates are strangers. JSTow, this inability does not 
lie so much in the ignorance of character, as in a fixed 
purpose of party success, or in a want of a fixed deter- 
mination to make choice of the virtuous, irrespective of 
party bounds. Ignorance cannot be pleaded in the 
case of legislators, members of Congress, or governors. 
These are our neighbors, and it is presumable that no 
elector is ignorant of the moral character of his fellow- 
townsman. And with regard to the character and piety 
of the candidate for chief magistrate, the people need 
suffer no want of information. This might be as easily 
determined as that he is a member of one or the other 
party in politics. Select the best man, and thereby meet 
the demands of Christian duty, and all the ends of good 
government will usually be met. 

7. But whatever may be the moral character or ability 
of our rulers, it is the duty of Christians to pray for them. 
St. Paul says, in 1 Tim. ii, 1,2, " 1 exhort, therefore, that 
first of all, supplications, prayers, intercessions, and giving 
of thanks be made for all men ; for kings, and for all 
that are in authority; that we may lead a quiet and 
peaceable life, in all godliness and honesty." Our duty 
is here clearly made known, and hence the Protestant 
Episcopal Church has the following prayer on all her 
public occasions : "Most heartily we beseech thee, with 
thy favor to behold and bless thy servant, The President 
of the United States, and all others in authority ; and so re- 



THE CHRISTIAN'S DUTY TO CIVIL GOVERNMENT. 361 

plenish them with the grace of thy Holy Spirit, that they 
may always incline to thy will, and walk in thy way." 
This prayer, or something like it, should be in the heart 
and mouth of every American Christian. 

" Lord, while for all mankind we pray, 

Of every clime and coast ; 
0 hear us for our native land, 

The land we love the most." 

This is the true and only relation that religion sustains 
to politics, and thus it is, that religion and politics are joined 
together. Not indeed, that religion and politics are one, 
but that the religious element should always govern in the 
affairs of politics ; and especially in the selection of 
rulers. By the right discharge of our duty as Chris- 
tians, we may be enabled "to use all laudable means 
to enjoin obedience to the powers that be," and to be- 
have ourselves " as peaceable and orderly subjects." And 
we may confidently expect God to bless and prosper our 
nation, and to perpetuate her republican freedom to the 
end of time. 

M Here may religion shed her light 

On days of rest and toil ; 
And piety and virtue reign, 

And bless our native soil." 



16 



ARTICLE XXIV. 



OF CHRISTIAN MEN'S GOODS. 

" The riches and goods of Christians are not common, as touch- 
log the right, title, and possession of the same, as some do falsely 
boast. Notwithstanding, every man ought, of such things as he 
possesseth, liberally to give alms to the poor, according to his 
ability." 

SECTION FIRST. 

Riches of Christians not Common, 
1. The first paragraph of this Article condemns the no- 
tion of a community of goods, which rose in Germany- 
soon after the Reformation, and was entertained and pro- 
pagated by that fanatical sect called Anabaptists. These 
persons maintained, among other things, the following 
points of doctrine : 4 ' That the Church of Christ ought to 
be exempt from all sin ; — that all things ought to he common 
among the faithful ; — that all usury, tithes, and tribute 
ought to be abolished ; — that the baptism of infants was 
an invention of the devil ; — that every Christian was in- 
vested with a power to preach the gospel, and, conse- 
quently, that the church stood in no need of ministers, or 
pastors ; — and that God still continued to reveal his will 
to chosen persons by dreams and visions." Dr. Mosheim, 
Ec. Hist. 

This sect, it is true, are not named in this Article as 
they are in the Thirty-Eighth Article of the Protestant 
Episcopal Church; The word "some" is supplied for the 
word " Anabaptist," and we think with great propriety, 
inasmuch as these have given place to certain societies of 

362 



RICHES OF CHRISTIANS NOT COMMON. 363 

half infidels, who still maintain the doctrine of a commu- 
nity of goods. These are of so little importance, and have 
so signally failed in all their attempts to establish their 
communities, that they are scarcely entitled to notice. 

But to show that this Article contains a correct Scrip- 
ture principle, I remark that every Christian man has a 
right to whatever may come into his possession according 
to the principles of common justice, and the laws of the 
country in which he may live. This right is recognized 
both in the Old and New Testament. Ex. xx, 15-17, 
" Thou shalt not steal. Thou shalt not covet thy neigh- 
bor's house ; thou shalt not covet thy neighbor's wife, nor 
his man-servant, nor his maid-servant, nor his ox, nor his 
ass, nor anything that is thy neighbor s" Now, the gene- 
ral precept, " thou shalt not steal," shows the right one 
man may have in property, and the great evil of taking 
that property, or any part of it, without an equivalent, or 
the consent of the owner. It is evident, therefore, that 
stealing implies the right of ownership, vested in one or 
more persons, and that without this right, no property 
could be possessed, and of course there could be no such 
thing as theft. 

But stealing is a sin, and consists in taking, in a clan- 
destine manner, that which belongs to another. Hence 
it is, that this precept establishes the principle, that one 
man may have a right to certain property that another 
man has not, and therefore there is nothing here to justify 
the infidel notion of a community of goods. 

The next precept recorded here, recognizes the personal 
ownership of specific things, as a " house/' a "wife," 
"servants," and working animals. These, with "any- 
thing that is thy neighbor's," are not to be coveted, be- 
cause this leads to stealing, and because they are not yours, 
- — they belong to your neiglibor. These two passages es- 



364 < RICHES OF CHRISTIANS NOT COMMON. 

tablish the existence of rights to property, and. these rights 
give rise to sentiments of right and sentiments of wrong. 
And if the sentiment of right is virtuously cultivated, it 
will produce strong sympathy for the rights of others, and 
strong opposition to any infraction of those rights. Hence 
it is, that the right of property is a test of virtue, and a 
means of benevolent sympathy. 

2. But the Christian man's right to property is recog- 
nized with equal clearness in the New Testament. Matt. 
v, 42, " Give to him that asketh thee, and from him that 
would borrow of thee, turn not thou away." This pas- 
sage clearly implies possession in the person to whom it is 
directed, and it teaches the benevolent use of those pos- 
sessions. Why borrow a thing from another, if he has 
no right to it ? Why are we commanded to give to him 
that asketh, if we have no better right to the thing asked 
for than the person who asks ? This passage so clearly 
establishes the right to property, that farther comment is 
unnecessary. 

The same principle is involved in Matt, xii, 29, " Or 
else, how can one enter into a strong man's house, and 
spoil Ms goods, except he first bind the strong man ? and 
then he will spoil his house." Why attempt to spoil the 
" house," and the "goods," if they belong alike to the 
strong and the weak? The same doctrine is taught in 
John xix, 27, " Then saith he to the disciple, Behold 
thy mother ! And from that hour that disciple took her 
unto his own home." First. John had a home of his own, 
to which he had an independent right. Second. Jesus, 
knowing and recognizing this, commended his mother to 
the care of John, whose virtuous and benevolent heart 
would dictate the kindest sympathy and care for the be- 
reaved Mary. "And from that hour, that disciple took 
her unto his own home." 



RICHES OF CHRISTIANS NOT COMMON. 365 

But there are still other passages that contain the same 
principle. Rom. xii, 13, " Distributing to the necessity 
of saints ; given to hospitality/* Now, if all the saints 
had an equal interest in property, then no one could be in 
necessitous circumstances, or if there was but little pro- 
perty in common, all must have suffered, and therefore 
this precept must have been without meaning. But the 
precept has meaning. It was addressed to the rich, — 
those who owned more than others, — so that they might 
distribute to the poor. Clement, in A. D. 190, expresses 
this same principle : " Let the rich contribute to the poor, 
and the poor give thanks to God." 1 Tim. v, 8, "But if 
any provide not for his own, and especially for those of 
his own house, he hath denied the faith, and is worse 
than an infidel." This passage inculcates the duty of in- 
dustry in every man in the support of his own family, and 
it likewise makes every man individually responsible for 
this duty. It is clear, then, that this passage does not 
favor the doctrine of a community of goods. 

3. The objections to the Christian man's right to pro- 
perty are chiefly founded upon Acts ii, 44, 45, "And all 
that believed were together, and had all things common ; 
and sold their possessions and goods, and parted them to all 
men, as every man had need." Now, we grant that this was 
the practice of the Christians in and about the city of Jeru- 
salem ; but it was not intended to be of universal obliga- 
tion, for this would make it necessary for all Christians, 
or the whole body of believers, to be together, in or very 
near one place, and this is clearly impossible. This prac- 
tice was limited to the church at Jerusalem, and was occa- 
sioned by her peculiar circumstances. This is proved by 
the prophecy of Agabus, and the practice of the Apostles. 

Agabus signified "that there should be a great dearth 
throughout the world." " Then the disciples, every man 



366 



CHRISTIAN LIBERALITY. 



according to his ability, determined to send help unto the 
brethren which dwelt in Judea, which also they did." 
Acts xi, 28-30. Now, it is evident from these circum- 
stances, as well as from the account of Ananias and Sa- 
phira, in Chap, v, 4, that the early Christians were under 
no obligation to give their property to the church ; but 
whatever they did in support of the church and the poor, 
was voluntary. Nor is there any proof that the conduct 
of the church at Jerusalem was followed by any other 
church in the age of the Apostles, except as an example 
of generous love triumphing over the seltish feelings of the 
heart. From the above, it clearly follows, that ' 'the 
riches and goods of Christians are not common, as touch- 
ing the right, title, and possession of the same, 6 'as some 
do falsely boast." 



SECTION SECOND. 

Christian Liberality. 
1. " Notwithstanding, every man ought, of such things 
as he possesseth, liberally to give alms to the poor, ac- 
cording to his ability." 

We apprehend no difficulty with the first part of this 
Article, either in point of proof or in point of belief. Nor 
is there any danger of the error here condemned obtaining 
much popularity, especially among the rich. But little 
argument is needed to convince men of their right to all 
the property they can accumulate ; but there is but little 
hope that they w T ill readily, and to the full extent, adopt 
the practice recommended in the second part of the Arti- 
cle. Never, indeed, until their hearts are less set upon 
uncertain riches, and more fully set upon the riches of 
eternal life, or until they confide more fully in the cer- 
tainty and regularity of the gifts of Providence. 



CHRISTIAN LIBERALITY. 



367 



" Teach us, with glad, ungrudging heart, 
As thou hast blest our various store, 

From our abundance to impart 
A lib'ral portion to the poor." 

Let us now see how far the doctrine of Christian libe- 
rality to the poor is sustained by the word of God. The 
Old Testament is full of proof that God himself took par- 
ticular care of the poor, and that he made this the duty 
of every member of the church. The same principle of 
benevolent and charitable care for the destitute, is incor- 
porated into the Christian system. But it is to be carried 
as much higher among Christians, as the law of love is 
elevated by the higher claims and benevolence of the 
gospel. So high is this principle and duty elevated by 
the New Testament, that, when Christ represents the 
transactions of the judgment day, he records the smallest 
act of charity toward the least of his disciples, as a bless- 
ing of Christian kindness bestowed on himself. 

This duty is inculcated in the Old Testament, Lev. xxv, 
35, " If thy brother be waxen poor, and fallen in decay 
with thee ; then thou shalt relieve him; yea, though he he a 
stranger, or a sojourner ; that he may live with thee." Deut. 
xv, 10, 11, " Thou shalt surely give him, and thine heart 
shall not be grieved when thou givest unto him ; because 
that for this thing the Lord thy God shall bless thee in 
all thy works, and in all that thou puttest thine hand 
unto. For the poor shall never cease out of the land ; 
therefore I command thee, saying, Thou shalt open thine hand 
wide unto thy brother, to thy poor, and to thy needy, in the 
land." Ps. xli, 1, "Blessed is he that considereth the 
poor, the Lord will deliver him in time of trouble." 
Prov. xix, 17, "He that hath pity upon the poor, lendeth 
unto the Lord ; and that which he hath given will he pay 
him again." 



368 



CHRISTIAN LIBERALITY. 



These are a few of the many passages in the Old Tes- 
tament, that clearly enjoin the duty of liberality to the 
poor. But, to make this duty profitable in its practical 
application, the heart must be in the duty. " Thy heart 
shall not be grieved." Hence it is, that this, like every 
other religious duty, must be performed from principle, 
and from the love of it. Then there will be present en- 
joyment and future prosperity ; " Because that for this 
thing the Lord thy God shall bless thee in all thy works, 
and in all that thou puttest thine hand unto." 

But this duty is a prominent part of the religious code 
of the New Testament, and it is evident that the Apos- 
tolic Churches so understood it. Rom. xv, 26, "For it 
hath pleased them of Macedonia and Achaia to make a 
certain contribution for the poor saints which are at Jeru- 
salem." The rule for the systematic performance of this 
duty is prescribed by St. Paul, in 1 Cor. xvi, 2, "Upon 
the first day of every week let every one of you lay by 
him in store, as God hath prospered him, that there be no 
gatherings when I come." But the obligation to Chris- 
tian liberality was recognized and practiced upon after the 
days of the Apostles. Justin Martyr, in A. D. 150, says, 
" Those of us that have much, and are willing, according 
to every one's pleasure, give and contribute as much as 
themselves will ; and that which is gathered is given to 
the President, and he helps orphans and widows with it, 
and those that are in want by reason of sickness, or any 
other cause ; and those that are in bonds, and strangers 
that come a great way : and in brief, he takes care of all 
that are in necessity." The same principle exists still ; 
and the practice of the duty will be recognized in the last 
day. Matt, xxv, 35, 36, " For I was a hungered, and 
ye gave me meat ; I was thirsty, and ye gave me 
drink ; I was a stranger, and ye took me in ; naked, and 



CHRISTIAN LIBERALITY. 



369 



ye clothed me ; I was sick, and ye visited me ; I was in 
prison, and ye came unto me." Not indeed that these 
things were done to Christ in person, but they were done to 
his suffering people ; and inasmuch as they were done to 
these, they were done to Christ also ; for his people are one 
with him. Hence the beauty of Christian liberality appears 
in the fact, that the pious donor is personally rewarded in 
this life, and shall be rewarded in that which is to come. 
Acts xx, 35, " It is more blessed to give than to recieve." 

But finally, the exercise of this principle is made the 
test of true Christian character. 1 John hi, 17, " But 
whoso hath this world's good, and seeth his brother have 
need, and shutteth up his bowels of compassion from him, 
how dwelleth the ]ove of God in him?" 

2. But while it is the obvious duty of the Christian to 
assist the poor, " according to his ability," it is not his 
duty to share the fruits of his honest toil with the idle, 
the drunkard, and the luxurious libertine. This would 
be to encourage them in their base habits, and to prevent 
the ends and defeat the object of all good morals, and all 
well regulated government. The settled policy of every 
well ordered government is to encourage virtuous economy 
and industry, and to discourage extravagance and idle- 
ness. This is an obvious principle of revealed religion, 
1 Tkess. iv, 11, 12, " And that ye study to be quiet, and 
to do do your own business, and to work with your own 
hands, as we commanded you ; That ye may walk hon- 
estly toward them that are without, and that ye may 
have lack of nothing." 2 Thess. iii, 10-12, "For even 
when we were with you, this we commanded you, that if 
any would not work, neither should he eat ; For we 
hear that there are some which walk among you disor- 
derly, working not at all, but are busy bodies. Now 
them that are such, we command and exhort by our 



370 



CHRISTIAN LIBERALITY. 



Lord Jesus Christ, that with quietness they work, and 
eat their own bread." 1 Tim, v, 8, " But if any provide 
not for his own, and especially for those of his own house, 
he hath denied the faith, and is worse than an infidel." 
Idleness, as you perceive, is here regarded as a source of 
evil, a sin against God, and against society ; and the idle 
man is a meddler in other men's business, — a common 
news carrier, and " worse than an infidel." 

3. The Christian man's benefactions are, therefore, to be 
governed by the indications of Providence. While the 
idle and vicious have no claims upon these gifts, according 
to the dictates of reason and the Scriptures, yet there are 
those who are proper objects of benevolent sympathy and 
charitable donations, by the stern and unyielding decree 
of Providence. Whatever charity may dictate for the 
benefit of these — Hospitals for the sick, and Asylums for 
the poor and infirm — are all within the spirit of the law of 
Christian benevolence. The Christian, therefore, should 
never forget the doctrine of this Article of Religion, sus- 
tained as it is, by so much of the word of God. He has 
a right, it is true, to whatever he may honestly accumu- 
late of this world's goods ; but out of this right arises 
the duty of liberal benefactions to the necessitous. All 
we have comes from God, and we should ever be im- 
pressed with a sense of dependence upon him ; and with 
the fact that we are but stewards of the rich blessings of 
a kind and beneficent Providence. 

" To thee our all devoted be, 

In whom we breathe, and move, and live ; 
Truly we have received from thee, 

Truly may we rejoice to give. 
And while we thus obey thy word, 

And every call of want relieve, 
0 ! may we find it gracious Lord ! 

More blessed to give than to receive/' 



ARTICLE XXV. 



OF A CHRISTIAN" MAN'S OATH. 

" As we confess that vain and rash swearing is forbidden Chris- 
tian men by our Lord Jesus Christ and James his Apostle ; so we 
judge that the Christian religion doth not prohibit, but that a man 
may swear when the magistrate requireth, in a case of faith and 
charity, so it be done according to the prophet's teaching, in jus- 
tice, judgment, and truth." 

SECTION FIRST. 
Against Profane Swearing, 
1. "As we confess that vain and rash swearing is for- 
bidden Christian men by our Lord Jesus Christ and James 
his Apostle," so we believe this part of the Article is in- 
tended to prohibit the irreverent and rash use of any of 
the names or titles of the Supreme Being. If this be a 
correct view of the JSticle, just conceptions of it cannot 
be too earnestly sought for, nor too highly estimated, in- 
asmuch as it is directed against a useless, a very exten- 
sive, and a damning sin against God's law, against God 
himself, and against the interests and success of the 
Christian religion among men. Profane and rash swear- 
ing is forbidden by the word of God. Ex. xx, 7, " Thou 
shalt not take the name of the Lord thy God in vain." 
Now, the name of God, as used in the Scriptures, denotes 
his name literally ; his titles of every kind ; his perfec- 
tions, and every thing by which his character and his 
will are made known to mankind. Lev. xix, 12, " Ye 
shall not swear by my name falsely, neither shalt thou pro- 
fane the name of thy God ; I am the Lord." Matt, v, 
34-37, " I say unto you, swear not at all ; neither by 

371 



372 



PROFANE SWEARING. 



heaven, for it is God's throne ; neither by earth, for it is 
his footstool ; neither by Jerusalem, for it is the city of 
the great king ; neither shalt thou swear by thy head, for 
thou canst not make one hair white or black. But let 
your communication be, Yea, yea; Nay, nay ; for whatso- 
ever is more than these cometh of evil." James v, 12, 
"Above all things, my brethren, swear neither by heaven, 
neither by earth, neither by any other oath ; but let your 
yea be yea ; and your nay, nay ; lest ye fall into condem- 
nation." These passages set forth in the clearest possible 
manner, the Divine prohibition of the sinful and vain use 
of profane language. And these prohibitions come from 
the highest possible source, and are clothed with no less 
than the authority of God. Let no man, therefore, be 
disobedient to this law. 

2. The greatness of the sin of profane swearing may 
be farther seen in the examples of punishment recorded 
in the Scriptures. Lev. xxiv, 10-16, " The son of an 
Israelitish woman, whose father was an Egyptian, went 
out among the Israelites ; and this son of the Israelitish 
woman and a man of Israel strove together in the camp. 
And the Israelitish woman's son blasphemed the name of the 
Lord, and cursed. And they brought him unto Moses ; 
and they put him in ward, that the mind of the 
Lord might be showed them. And the Lord speak 
unto Moses, saying, Bring forth him that hath cursed 
without the camp, and let all that heard him lay their 
hands upon his head, and let all the congregation stone 
him. And thou shalt speak unto the children of Israel, 
saying, Whosoever curseth his God, shall bear his sin. 
And he that blasphemeth the name of the Lord, he shall 
surely be put to death, and all the congregation shall cer- 
tainly stone him ; as well the stranger, as he that is born 
in the land, when he blasphemeth the name of the Lord, 



PROFANE SWEARING. 



373 



shall be put to death.' ' How clearly does the above point 
out the conduct of many young men ; and it may be, the 
sons of members of the Church of Christ. They frequent 
liquor dens, fight and swear, and banish all fear of God 
from their heart. Think of such, and think of their 
parents. 

3. But, if we look at the recorded account of the 
effects of profane swearing, we may still farther see its 
evil. Jer. xxiii, 10, " Because of swearing, the land 
mourneth ; the pleasant places of the wilderness are dried 
up/' Hos. iv, 2, 3, " By swearing and lying and killing, 
and stealing and committing adultery they break out, 
and blood toucheth blood. Therefore shall the land 
mourn, and every one that dwelleth therein shall lan- 
guish." Zech. v, 3, " This is the curse that goeth forth 
over the face of the whole earth ; for every one that 
stealeth shall be cut off as on this side, according to it ; 
and every one that sweareth shall be cut off as on that 
side according to it." It is evident from the foregoing 
texts, that the framers of this Article did well in raising 
their voices in the symbolic records of the church, against 
the sin of " vain and rash swearing ;" and well were it for 
the church if she would raise her voice more loudly against 
this, as against every other form of iniquity. All men 
ought to do this, for the experience of every day informs 
us most clearly, that profane swearers are a curse to good 
morals — to society ; men whom the young should be ad- 
monished to dread and avoid ; men who should be 
branded as nuisances to any community, and as foul blots 
upon the creation of God. But the effects of profane 
swearing are farther seen in the fact that the 
swearer speedily looses all proper sense of the awful 
character of God, and the binding obligation of the truth. 
By trifling with God's name, they soon learn to regard 



374 



PROFANE SWEARING. 



him as nothing more than one of themselves ; or, as an 
object of mockery and insult, God is degraded in the esti- 
mation of the moral sense, by the blighting mildews of 
its own blasphemy ; and then he is insulted and intruded 
upon by habitual falsehood and deliberate perjury. For 
certain it is, that he who is a profane swearer, will, in 
ordinary cases, soon swear falsely. 

4. But there is another evil very closely connected with 
this, if it is not a part of the evil itself. It is that which 
is involved in what are called " by -words" These, I am 
sorry to say, are but too common among Christians. 
They are so very numerous and of so great variety, 
that we can scarcely hope to give any distinct or general 
specimen of them ; nor can we refer the reader to any 
book, dictionary, or written language where he may find 
them. They belong to that class of floating words that 
have never obtained sufficient character or meaning to 
entitle them to a place in any respectable lexicon, or other 
book. Like the profane swearer, they are out of respect- 
able society ; they are avoided by chaste lips, and ab- 
hored by the virtuous and well trained heart. They find 
a welcome home, however, in the mouth of the vulgar 
and thoughtless ; and in the vocabulary of the novice in 
the way to the higher orders of profanity. In common 
with other profane and useless words, they are unnatural ; 
no reason can be assigned for their use ; they can gratify 
no passion ; they create no enjoyment ; they procure 
no advantage ; they promise no glory either in time or 
eternity. They are the vile excrescences of a wicked 
heart and a foul mouth ; a stupid, senseless, causeless 
crime against God and against humanity. 

5. As we have seen that profane swearing is forbidden 
by the word of God, it is easy to infer our duty. 
We should carefully avoid mentioning any of the 



JUDICIAL OATHS. 



375 



names of God on any, except solemn occasions of 
worship, or in connection with his goodness, his 
mercy, and his justice. And we should never speak 
or think of God, of his Son, of the Holy Spirit, without 
awe and reverence. We should never approach his 
word, his house, the altar of prayer, without due prepara- 
tion of heart, and a sense of his all-seeing presence. 
Christians should shun all those words and forms of 
expression, which, though not directly profane, are 
merely a series of steps towards profaneness. Their 
prayer to God should constantly be, " Lead us not into 
temptation," and, " Set a watch, 0 Lord! before my 
mouth ; keep the door of my lips " 



SECTION SECOND. 
Judicial Oaths not Sinful. 
1. " So we judge that the Christian religion doth not 
prohibit, but that a man may swear when the magistrate 
requireth, in a cause of faith and charity, so it be done 
according to the prophet's teaching, in justice, judgment, 
and truth." This part of the Article expresses the 
•opinion of the church in all ages, and teaches what can 
be shown to be the Scripture doctrine upon the subject of 
judicial oaths. St. Augustine, Bishop of Hippo, A. D. 
410, says, " Though it be said we shall not swear, yet I 
do not remember it is anywhere read that we should not 
receive or take an oath from another." Some of the 
early Christian fathers claimed, that the word of a good 
man should have the obligation of an oath ; hence Cyril, 
Bishop of Alexandria, in A. D. 415, says, " Let yea and 
nay, amongst those that have chosen to lead the best 
lives, have the use and force of an oath, and let things be 



376 



JUDICIAL OATHS. 



so confirmed ; but if yea and nay be despised by any, let 
oaths be at last turned or directed to that which is greater 
than us, yea and every creature, viz. : the Deity." This 
is the rule that should obtain among the members of 
Christ's Church, but as it is impracticable, and not of 
sufficient force in mixed society, it stands aside for the 
higher obligation, which may be innocently required by 
the magistrate in " causes of faith and charity. 3 ' 

2. But what is an oath ? " Among Christians an oath 
is a solemn appeal for the truth of our assertions, the sin- 
cerity of our promises, and the fidelity of our engage- 
ments to the only God, the Judge of the whole earth, 
who is everywhere present, and sees, and hears, and 
knows whatever is said or done, or thought in any part of 
the world. " B. Watson. It is, " A solemn action, whereby 
we call on God to witness the truth of what we affirm." 
Butterworth. Judicial oaths are believed to be lawful by 
all sects of Christians, except the Anabaptists, which 
flourished about the time this Article was drawn up ; and 
ihe Quakers and some others at the present time. But 
their opinion is refuted by the word of God. The prac- 
tice and lawfulness of oaths on certain important occasions, 
is confirmed by numerous approved examples under the 
Old Testament Dispensation. Gen. xxi, 23, 24, " Now 
therefore swear unto me here by God, that thou wilt not 
deal falsely with me, nor with my son, nor with my son's 
son ; but according to the kindness that I have done unto 
thee, thou shalt do unto me, and to the land wherein thou 
hast sojourned. And Abraham said, I will swear." 
This and other examples occurred before 'the giving of 
the law, so that an oath can be no peculiarity of the Mo- 
saic dispensation. But that dispensation did not forbid 
the taking of an oath, for there are examples of holy men 
swearing to each other after the giving of the law and in 



JUDICIAL OATHS. 



377 



full view of all it forbid and of all it required. 1 Sam. 
xx, 17, "And Jonathan caused David to swear again, 
because he loved him." Chap, xxiv, 22, "And David 
swear unto Saul." This practice was not repealed by 
anything that was said or done by Christ or his Apostles. 
On the contrary, there is evidence that Christ himself 
conformed to the judicial demands of his country, in a 
solemn affirmation. Matt, xxvi, 63, 64, " And the high 
priest answered and said unto him, I adjure thee by the 
living God, that thou tell us whether thou be the Christ, 
the Son of God. Jesus saith unto him, Thou hast said." 
" I adjure," signifies to impose an oath on another, and 
Jesus did not object to the course of the high priest in 
bringing him under the obligations of an oath ; but an- 
swered in the Eastern mode of affirmation, " Thou hast 
said." Examples are found in the Epistles to justify the 
belief that judicial oaths are lawful. Rom. i, 9, " For 
God is my witness." Chap, ix, 1, " I say the truth in 
Christ." .2 Cor. i, 23, "I call God for a record upon 
my soul." It must be evident, therefore, that the words 
of Christ, in Matt, v, 34, " Swear not," do not prohibit 
all swearing on necessary occasions. Nor do the similar 
words of the Apostle, James v, 12, " Swear not," prohibit 
the lawful use of such forms of obligation as the 
state may devise. All that is forbidden, is "vain and 
rash swearing ' ' on unsuitable and unnecessary occasions. 
This whole subject must have been understood in this 
sense by the framers of this Article, for they say, " that 
a man may swear when the magistrate require th." 

3. This Article directs how Christian men should 
swear ; " injustice, judgment and truth;" and upon what 
causes ; " of faith and charity" Faith here means simply 
the business of establishing the credit of anything ; and 
charity includes any good and Christian motive. The di- 



378 



JUDICIAL OATHS. 



rections for judicial oaths are derived from Jer. iv, 2, 
" And thou shalt swear. The Lord liyeth, in truth, in 
judgment, and in righteousness." 

First "In truth that is, with an entire agreement 
between the sentiments of the mind and the words of the 
oath, in their common obvious meaning, and as under- 
stood by those who are competent to administer it, and 
those who receive it. An oath must be taken without any- 
mental reservation, for it is obvious that this must defeat 
the very object of the oath, destroy all confidence among 
men, and involve the swearer in the sin of perjury. 
This is allowed by Papists, and hence the care in the 
wording of this Article, that this error may be avoided 
and exposed. 

Second. " In judgment that is, so as not to swear 
ignorantly, but deliberately, and after considering care- 
fully the circumstances of the matter about which we are 
to swear, so that all the facts in that particular case that 
are within the compass of our knowledge, may be pro- 
perly stated. 

Third, " In righteousness that is, so as not to swear 
falsely, but with a fixed and steady purpose of mind to 
perform whatever we pledge ourselves to do at the time 
of the obligation. These directions are intended to per- 
petuate the dignity and solemnity of the oath ; and to 
make it the means of arriving at the truth * " the whole 
truth and nothing but the truths 

Oaths are of two kinds ; assertory and promissory. 
The former refers to facts past or present, and the person 
swearing asserts these facts, according to the best of his 
knowledge. The latter refers to certain actions in time to 
come, which the swearer promises to perform with all 
faithfulness, and to the best of his ability. 

4. It will be seen from the foregoing examples, that 



JUDICIAL OATHS. 



379 



there is no prescribed form of obligation in the New Tes- 
tament. This was, and is still left to the discretion of 
the state. This is just as it should be, for it were impos- 
sible to construct a form of oath that would apply to, and 
involve all the facts and circumstances that the multitu- 
dinous transactions of life might demand. Whatever the 
form may be, it must involve an appeal to the Supreme 
Being, for this is what constitutes the spirit and obligation 
of an oath. It is no matter in what form this appeal is 
made, whether by holding up the hand, hissing the Holy 
Book, or by affirmation, for the purport of the oath is the 
same, because the appeal is made to God. This is the 
doctrine of the examples we have recorded, and it is a 
command of God. Deut. x, 20, " And to him shalt thou 
cleave, and swear by his name." Swearing by any other 
name is prohibited by Christ, in Matt, v, 34, and by St. 
James, chap, v, 12. Swearing by the name of God, im- 
plies a belief in his being, an acknowledgment of his Om- 
niscience, Omnipotence and Justice ; together with an ac- 
knowledgment of a future state of rewards and punish- 
ment. Hence it is said, in the Westminster Confession of 
Faith, that, " A lawful oath is a part of religious 
worship. " 

4. It becomes Christian men, therefore, to enter upon 
this service with the utmost care and reverence ; and with 
a gravity of deportment and an exactness of truth, to 
which they may conscientiously and without fear, call 
upon God to witness. This act, simple as it is, joins the 
soul with the awful and heart-searching transactions of 
the last day. It involves an appeal to God,— to his jus- 
tice in the administration of his own government, and to 
the impartial investigations of the nature and influence of 
words, actions and all the different aspects of moral 
character, in the day when a universe of intelligent 



380 JUDICIAL OATHS. 

beings shall be judged and rewarded " according to the 
deeds done in the body." 

" How careful then ought I to live ; 

With what religious fear ; 
Who such a strict account must give 

For my behaviour here." 



C ONCLUSION. 



A review of the Articles of Religion, as they are ar- 
ranged in the book of Discipline, and of the matter con- 
tained in the foregoing Notes, suggests the following brief 
Analysis — Doctrines — Rule of Faith — Rules of Christian 
Practice. 

From Art. I to Art. IV, is a statement of the Doctrines 
involved in the general Doctrine of the Holy Trinity. 
From Art. V and VI, we learn what is the Rule of Faith. 
From Art. VII to Art. XI, are the Doctrines that refer 
to Christians as Individuals ; and from Art. XIII to Art. 
XXV, are the Doctrines that relate to the conduct of be- 
lievers as members of the Christian Church. This analy- 
sis is added to the foregoing work, for the purpose of 
showing, in a condensed form, not only the extent of 
ground that is covered, but the amount of matter that the 
Articles contain. And as the foundation of true religion 
is an intelligent belief in one God, the first Article in the 
series announces the existence of but one Supreme Being. 
This announcement is made upon the authority of both - 
natural and revealed religion. The fact that a being ex- 
isted anterior to the great framework of nature, and that 
he still exists to superintend and direct its vast operations, 
is alike the testimony of philosophy and the Bible. Phi- 
losophy, in her investigations, casts floods of light upon 
the Bible, and both together confirm the fact of a Su- 

381 



382 



CONCLUSION. 



preme existence. So minute and definite are the revela- 
tions of God in his works, that 

" The meanest pin in nature's frame, 
Marks out some letter of his name ; 
Across the earth, around the sky, 
There's not a spot, or deep or high 
Where the Creator hath not trod, 
And left the footsteps of a God." 

But the Bible affords the clearest and most direct evi- 
dence of but one God. To this we must constantly 
refer. Then follows the doctrine — 

L — Of the Holy Trinity. 

"And in unity of this Godhead, there are Three 
Persons, of one substance, power and eternity ; the 
Father, the Son, and the Holy Ghost." A reader of 
ecclesiastical history need not be informed of the obvious 
necessity of this Article ; nor need we say to the wise 
reader of the Bible, that this Article contains a doctrine 
of Divine revelation. Those who take this view of the 
subject are called Trinitarians. But there are those, on 
the other hand, who affirm that there is no distinction of 
Persons in the Godhead ; that Christ has but one nature ; 
that he is a created being, neither human nor Divine ; 
and that the Holy Ghost is merely an attribute or emana- 
tion from the Father. These are called Unitarians. Of 
these, there are three distinct subdivisions ; the Arians, 
who regard Christ merely as an exalted being, and the 
Holy Ghost as the breath or an emanation from God. 
And the Socinians, who believe Christ to be but a man. 
Then the Sabellians, who affirm that the terms Father, Son, 
and Holy Ghost, are merely three names for the one per- 
son of the Father. 

It is worthy of remark, however, that while the before 



CONCLUSION. 



383 



named Articles oppose Arianism in general, the Arianism 
of the present age, is not the Arianism of the fourth nor 
of the seventeenth century. It has been greatly modified 
and transformed, though in its principle features it is still 
the same. It is an old error modernized and surrounded 
with drapery, and presented in such plausible costume, as 
to easily lead astray the young and unreflecting mind. 
Hence the propriety of a clear and Scriptural, and en- 
larged exposition of the several doctrines that enter into 
the one fundamental doctrine of the Trinity. Though 
the foregoing Articles and appended Notes consider but 
one main error, as the root of what may be called modern 
Arianism, yet they are sufficiently full and explicit to meet 
this error in all its various phases and modification. 
And as a defense of the doctrine of the Trinity, they are 
as well adapted to a Socinian or a Sabellian, as to an 
ancient Arian. 

In controversy with this grand heresy, the first Article 
states the doctrine of the Divine unity, and that in this 
unity there are Three Persons, Father, Son, and Holy 
Ghost. Arians do not deny that the Father is a Divine 
essence. In this they do not materially differ with Trini- 
tarians. But they deny the Divinity of the Son, and ridi- 
cule the idea of two distinct natures in Christ, and deny 
that the Scriptures ought to be interpreted on this princi- 
ple. To meet this flat denial of what all correct thinkers 
believe to be a clear doctrine of the Bible, we have the 
whole of the second Article, embodying the Scripture 
statement of these doctrines. And when the doctrines 
of this Article are read in connection with the numerous 
plain proof texts of God's Word, they establish beyond 
the possibility of a reasonable doubt, one essential part of 
the doctrine of the Trinity. Then when there is added to 
this the fourth Article, with its equally clear statement of 



384 



CONCLUSION. 



the Divinity of the Holy Spirit, fully sustained as it may 
be also by the direct authority of Inspiration, and the 
doctrine of the Trinity is at once confirmed. "While it is 
true, that the proof of this doctrine is spread out at great 
length in the Bible, and especially in the New Testament, 
and inwrought in the matter of the Apostolic Epistles, 
yet it is incapable of illustration by anything in nature or 
science. It is a doctrine which addresses itself purely to 
our faith, and we are bound, on the authority of Revela- 
tion, to receive it as an Article of Faith, and to give it a 
prominent place in our creed. Without this, much 
that is written must be without meaning, and the church 
must ever be in doubt. But with the Bible before him, 
the minister of truth can confidently teach the sublime 
lesson, ' ' De fide Sacro Sanctum Trinitatum" 

" Thee, holy Father > we confess, 

Thee, holy Son, adore ; 
And thee, the Holy Ghost, we bless ; 

And worship evermore.'' 



II. — The Rule or Faith. 
The fifth and sixth Articles affirm that the Rule of 
Faith is contained in the Scriptures of the Old and New 
Testament. In doing this, they assert most positively, 
that the Rule of Faith is here, and nowhere else. And 
this is the united belief of the whole Protestant world ; 
and for this belief there is the obvious testimony of the 
Bible itself. But Romanists deny this, and affirm that 
the Rule of Faith is not confined to the Scriptures alone, but 
it is also contained in written and oral tradition. The re- 
sult of this error must be fatal. Already do its effects 
appear in all Papal countries, and among all Romanists 



CONCLUSION. 



385 



wherever they are found. This error necessarily lessens 
the high estimate that the Scriptures should have, and of 
course, their claims as a Rule of Faith are disregarded. 
It follows, then, as almost a necessary consequence, that 
Papists have no Rule of Faith, for it is very certain that 
the whole mass know as little about tradition as they do 
about the Bible. Hence the universal ignorance, immo- 
rality and idolatry of Romanists. How far this prince of 
errors is entitled to any credit whatever, is seen only in 
the force of mere impudent assertion, and not in any 
proof that the Bible itself offers. Left to this, and our 
faith is based on the confidence we may have in the simple 
unsupported declaration of a Papist. How far this will 
satisfy the cultivated heart, and how far it may go to 
prove, that a huge mass of uncertain tradition is a part 
of the Rule of Faith, is left for every intelligent reader 
of the Bible to determine. 

In the investigations of the claims of the Old and New 
Testament, as the only Rule of faith, three things must 
be determined ; and these things can never be predicated 
of Romish tradition. 

First. Are the Scriptures genuine ? that is, Were 
they written by those whose names they bear ? 

Second. Are they authentic, containing true accounts ? 

Third. Are they inspired ? 

The last question is answered by St. Paul, " All Scrip- 
ture is given by inspiration of God." 2 Tim. iii. 16. To 
what extent the Scriptures are theopneustic, is stated in the 
text, and very ably shown by Gaussin on the Inspiration 
of the Bible. A full answer to the last question is an 
answer to both the others. If the Scriptures are the 
work of plenary inspiration, they must be both genuine and 
authentic. The Spirit of God is too just and merciful to 
commit a fraud on the credulity of man. Nothing but 



386 



CONCLUSION. 



the word of inspiration can be the Rule of that Faith 
upon which is suspended the ultimate destiny of the im- 
mortal soul. But no such claim for the inspiration of 
tradition is urged, and how can it be any part of the Rule 
of Faith? It cannot be urged, that because a corrupt 
church, claiming infallibility, has merely pronounced this 
to be a part of the Rule of Faith, that this will definitely 
make it so. Papists may claim what they please on this 
subject, but it will be a long time before any intelligent 
set of Protestants will award this power to the Romish 
Church ; and it will be a much longer time before Papists 
will accomplish their original design in the destruction of 
the use of the Scriptures, by the elevation of tradition. 
God alone has the right and the power to construct and 
publish the rules of a believer's faith ; and He has acted 
upon this right and used this power, and now we have 
the Old and New Testament, and these contain all that is 
necessary for a correct faith and a correct practice. With 
these we should be content, and make them our study by 
day and by night. 

" Still we believe, Almighty Lord, 
Whose presence fills both earth and heaven, 

The meaning of the written word 
Is by thy inspiration given ; 

Thou only dost thyself explain 

The sacred mind of God to man/' 



III. — Doctrines that Refer to Christians as 
Individuals. 

From the seventh to the twelfth Article there is a state- 
ment of facts and rules that grow directly out of the 
Rule of Faith, and that are recognized as belonging to 
man, both in his natural and gracious state. Original sin 



conclusion. 

is defined as belonging to man's nature, and is so stated 
in the Scriptures. In this doctrine, there is direct oppo- 
sition to that error which claims that sin consists in fol- 
lowing the example of Adam, and not in the nature of 
every man that comes into the world. This is an ancient 
heresy, reaching down to the present time, and taking 
deeper root in the sceptical mind, just in proportion to the 
spread of other forms of infidelity. It is not claimed that 
original depravity adds anything to the glory of human 
character ; but inasmuch as it is a fact, deplorable indeed, 
which pervades the whole man from the beginning of his 
existence, and which is the root of all the sins of his 
whole life ; and inasmuch as the Bible and all human ex- 
periences attest the existence of this evil, why attempt to 
evade its force ? Pelagians of every shade of difference 
admit the existence of evil in man's practice, and of evil 
as it exists all over the earth ; and they admit, too, the 
necessity of Christ's atonement as the antidote for the 
evil, but still they cling to the error that the origin of sin 
is simply in following a sinful example. But quite another 
view of the subject is presented in these Articles of Reli- 
gion. After stating that sin is in the nature of every 
man, the effects are referred to as evidence of the fact 
stated. So fully and entirely is man under the enfeebling 
influence of depravity, " that he cannot turn himself by 
his own natural strength," and that " without the grace 
of God by Christ," he cannot even will to do that which 
is right. Art. VIII. With this view of the subject, the 
doctrine of natural ability falls to the ground. But, turn- 
ing to the idea of Redemption, we ascertain where is the 
source of man's ability to please God. St. Paul says it 
is " Grace," and that this << is the gift of God." What- 
ever may be man's ability in the transition from the 
natural to the gracious state, is all of God. And when 



388 



CONCLUSION. 



he is justified by faith as the gift of grace, then he has in 
himself the spirit of God prompting him to acts that are 
pleasant and acceptable to God. Art. IX. 

But while he is enabled thus to do good works, these 
" cannot put away sins, and endure the severity of God's 
judgments/' At most, they are but fruits of a saving 
faith, " for faith without works is dead." Art. X. 

But free as man may be, and however capable of good 
works in Christ, he is not able to do more than God has 
required of him, for in his very best state, and with all he 
can possibly do, he is an unprofitable servant. This is the 
obvious doctrine of Art. XI, as it is also the doctrine of 
God's word. At this point the Romish doctrine of good 
works receives a deadly blow, and the truth is made more' 
prominent. While Art. XII offers no encouragement to 
sin, it at the same time alleges, that for whatever sin the 
believer may commit, in his times of forgetfulness or temp- 
tation, if he is truly penitent, he may ask and obtain par- 
don. This doctrine is founded on the general scope of 
the gospel, and upon the uniform promise of pardon to 
all true penitents. 

These doctrines embrace enough to show that the 
Christian system proposes to impress upon every man 
clear conceptions of his distinctiveness, and personal re- 
sponsibilities. So fully does the Christian Religion indi- 
vidualize, that no one, who will give it any attention, can 
fail to see a distinct recognition of himself, and that he is 
addressed as directly as if there were no other human 
beings but himself. While it prescribes the bitter cup of 
penitence and self-loathing for sin, and points to the 
straight gate, and narrow way, it never fails to speak the 
consoling promise, " My grace is sufficient," and to ele- 
vate the faith, and the hope of the Christian to crowns 
of glory, reward, and immortality. 



CONCLUSION. 



389 



. IV. — Doctrines that Eefer to Christians as Members 
of the Church of Christ. 
These doctrines run through a series of Articles, begin- 
ning with Art. XIII, and ending with Art. XXV. They 
prescribe rules for the various relations of Christian 
social life. Christians are said to compose the " congre- 
gation of faithful men," known as the Church. And 
without entering upon the learned question of what con- 
stitutes the only true church, it simply speaks of the 
church as a visible organization in which the " Word of 
God is preached, — and the sacraments duly adminis- 
tered." Where God is worshiped as the Eternal Spirit, 
without the use of "images" and where he alone is in- 
voked for pardon, rather than any of the saints, however 
holy they may have been ; and where all the services of 
religion are conducted in such a " tongue as the people 
understand." 

ISTo one can fail to see the two-fold object of these Arti- 
cles,— -first, to bring out the Scripture idea of a church, 
and to defend its worship against the ceremonials of su- 
perstition and idolatry ; and second, to expose the errors 
and pagan mummeries of Romanism. To the true friend 
of Protestanism, these facts are of great importance, — 
much greater than the vexed question of determin- 
ing, by ancient records, what is the only or true church 
of Christ. Farther on, and there is a definition of the 
Sacrament of Baptism. This is the appointed innitiatory 
rite, for a proper enterance into the Christian Church. 
It is defined to be a " sign of profession, and mark of dis- 
tinction, whereby Christians are distinguished from those 
that are not baptized.'' It is farther defined to be a " sign 
of regeneration." And if but a sign of regeneration, it 
therefore follows, that it is not regeneration itself. The 



390 



CONCLUSION* 



sign of a thing is very different from the thing signified. 
The controversy at this point, is with the Romish doctrine 
of baptismal regeneration, and with the later but similar 
heresy of Alexander Campbell. The Romish error is 
well known, and lest the same error in Mr. Campbell's 
hands should not be as well known, I will give his own 
words. Speaking of the Ethiopian eunuch, he asks, 
what made him go on his way rejoicing? His answer is 
in these words, " he had found what thousands before 
him had experienced, peace with God, from a conviction 
that his sins had actually been forgiven in the act of immer- 
sion." Christian Baptism, p. 422. The reader is referred 
back to the Notes on this subject, and to Faber's sermons 
on regeneration, for a more extensive refutation of this 
giant error. 

To advance still farther in our review, it becomes 
necessary to remark that the adult believer, and member 
of Christ's church, is authorized by all the terms of the 
Covenant of Grace, to place upon his children the same 
sign of the Covenant that was placed upon himself. And 
the terms of the Article recognize this right in these 
words, " The baptism of young children is to be retained 
in the church." 

But within the Scrip turally defined boundaries of the 
church, there is another ordinance, which is a sign of the 
love, and higher life of its members ; and which is a 
commemorative " Sacrament of their Redemption by 
Christ's death.' ' Again are we in contact with the end- 
less errors of papists, and when we say that this ordinance 
is " not to be divided," but to be administered, " in both 
kinds," to all Christians alike, the reader will know what 
Romish error is referred to. When this holy Sacrament 
is properly administered, there is exhibited the clearly 
defined fact, that " the offering of Christ, once made, is 



CONCLUSION. 



391 



that perfect redemption, propitiation, and satisfaction for 
the sins of the whole world, both original and actual." 
The point of contact with error as it is implied here, is 
the Romish doctrine of the mass which argues that Christ 
is offered in sacrifice for sin, whenever the mass is cele- 
brated. But Christians, as members of the church, are 
furnished with the benefits of Religious Teachers. And 
not to detain the reader with remarks on the importance 
of the office, nor the qualifications of the Christian 
minister. I simply wish to say that the rights and privi- 
leges of the marriage covenant, are as fully allowed to 
them, as they are to other Christians. And why not ? 
None but a Romanist will object, and his objections here 
are as unscriptural as his argument for extreme unction 
as a sacrament, or, as for his doctrine of purgatory. 
But nothing seems to be too sacred for these unholy hands ; 
and the more sacred the institution may be, the greater is 
their zeal and triumph in its desecration. The holy in- 
stitution of marriage is invaded, and denied to all who 
call themselves ministers. But it may not be forgotten 
that the benevolent design of the marriage covenant is 
seen, in part, in the fact that it enlarges benevolence and 
friendship, by joining and cementing various families in 
close alliance ; and in the true incentives to the education, 
protection, and morality of the rising generations. It is 
an institution of God, and set apart for wise purposes, 
and without any restrictions, except so far as the relation- 
ship of blood is concerned. And certainly no one who 
is at all familiar with the decidedly evil effects of relations 
marrying together, will, for a moment, object to the only 
restrictions that God has laid on the formation of the 
marriage covenant. But none of the Scriptural objec- 
tions to marriage are pleaded by Romanists. Tbey 
object to the marriage of ministers on what they suppose 



392 



CONCLUSION. 



to be even higher ground than the word of God — the 
authority of the church. But whether ministers shall 
marry or not, as the Bible teaches, and as the whole 
Protestant world believes, is left entirely to their own dis- 
cretion, and "as they shall judge the same to serve best 
to godliness/' 

But the Christian church must, of necessity, have cer- 
tain rites and ceremonies. Some form must be adopted 
for the conduct of public worship, and for the order of 
each worshiping congregation. Whether these forms 
shall be simple or complicated, is not the question here ; 
but rather is the question of the right, and competency 
of the church to ordain and adopt her rites and ceremo- 
nies to "the diversity of countries, times, and men's 
manners," provided always, "that nothing be ordained 
against God's word. 5 ' But when these are ordained 
by the common authority of the church, they demand 
that the conduct of Christians shall be in accordance with 
these claims. 

Surrounding the church, and protecting her right to 
worship God in the use of whatever forms she may 
ordain ; and protecting the persons and civil rights of 
her members, is the civil government of the country. 
This is an ordinance of God, and claims, in return, the 
personal support, and the prayers of every Christian. 
In the exercise of the rights of citizenship, the Christian 
is bound to contribute his influence in the selection of 
civil rulers, whose character and administration shall be a 
virtuous ornament to the nation, and whose example shall 
best comport with the claims of God's word. In a 
government like ours, where every man is a sovereign in 
himself, and free to cast his vote for whom he pleases, 
the follower of Christ should be careful, lest political 
partizan feeling shall be consulted rather than his duty to 



CONCLUSION. 



393 



God and the country. No Christian man is consulting 
the best means to promote the glory of God, who will 
support a political party and vote for a wicked man. 

But we recognize among the numerous other civil 
rights of Christians, their right to hold property. But 
with this right there is involved a very important Chris- 
tian duty. The duty is inculcated in every part of God's 
word, and is expressed in the Article, in few words. 
Every Christian man " ought, of such things as he pos- 
sesseth, liberally to give alms to the poor, according to 
his ability." The proper objects of charity are more 
fully described in the Notes than they can be here. To 
them please refer. The last, but by no means the least 
of the rules that relate to Christians as members of the 
church are the rule of a Christian man's oath, and the 
prohibition of unnecessary and rash swearing. The rules 
of an oath, "in a cause of faith and charity," are laid 
down by the Prophet as consisting of " Justice, Judg- 
ment, and Truth." 

Here ends our review of that system of truth that is 
so clearly taught in God's Word, and is so universally 
believed. While it may differ in some unimportant 
respects with other creeds, it maintains in common with 
them, the fundamental Articles of a pure Protestant 
faith. It is so obviously the doctrine of the Bible, that it 
is incorporated into the ministrations of almost every 
Christian pulpit in the Protestant world. Within the 
limits of Methodism, 49,000 ministers are constantly 
publishing these doctrines in thirty-two different lan- 
guages, to about 8,000,000 of adherents. But the fact 
may not be forgotten, that too many of the discussions 
of the present age are about forms and developments. 
Not that these are unimportant, in their appropriate 
places, but because they are secondary to the internal and 



394 



CONCLUSION. 



more spiritual doctrines of Christianity. These are the 
basis of all true piety. The true remedy for the many 
evils that threaten to injure, if not destroy, both the 
church and the civil institutions of the country, is to be 
found in the clear understanding, and practical applica- 
tion of the vital doctrines of our religion. If these pass 
out of the public mind, all deep inwrought experimental 
godliness will soon be lost in the wild frenzies of fanati- 
cism on the one hand, and the cold and heartless formali- 
ties of Romanism on the other. If we inquire for the 
cause of the thousand evils which exist both in the church 
and the state, we may find that it lies deeper than most 
of us imagine. So practical is the present age, that first 
principles are almost forgotten, in our efforts to be like 
the age in which we live. This is our great error, and 
we should be alarmed lest its growing influence shall 
destroy the main source of our hopes. We must have 
more of that intelligent, deep experimental piety which 
always results from intimate, and prayerful commu- 
nion with Christian doctrine. These are based on no 
human or vain speculations, but on the plain and obvious 
teachings of God's Revelations of himself and his govern- 
ment. These demand several things intelligently carried 
out, namely, Theory, Feeling, Practice, And to be suc- 
cessful in meeting these demands, there must be study, 
close and critical, — Prayer, fervent and faithful, and 
Watchfulness over all our actions, lest the adversary shall 
destroy us by the way ; and lest the infidel's distorted 
dreams of reason, and the superstitious and pagan mum- 
meries of the " Mother of Harlots," shall so far overcast 
the Christian canopy with clouds and vapor, that the Son 
of Righteousness shall be forever concealed, and the 
world fall into the dismal vortex of universal scepticism, 
or the worse bondage and confusion of a universal Popery. 



INDEX. 



Abraham — Justified by Faith alone, - - -194 

Children in the Covenant with, - 274 

Sign of the Covenant with, - - 279 

Against Profane Swearing, - - - - 371 

A Good Heart the Source of Good Works, - - 205 

Anabaptists, 288 

Opinions of concerning Property, - 362 

Antinomians, Opinions of concerning Good Works, 204 

Apocrypha, no part of Scripture, - - - - 135 
Raised to Equality with the Bible by 

Papists, 235 

Armenians not Pelagians, - - - - -168 

Charge of the Synod of Dort against, 167 

And Calvanists, How they Agree, - 1 83 

How they Disagree, 184 

Attributes of God, — Eternity, 36 

Spirituality, - - - 40 

Omnipotence, 44 

Wisdom, - 48 

Goodness, 52 

Ascribed to Christ, - - 74 

to the Holy Spirit, - 118 

Atonement of Christ Permanent, - - - 98 
In place of Personal Punishment, 199 

Universal in its Design, - 97 

Atheism False, 23 

Can Account for Nothing, - 35 

Authority of the Bible not derived from the Church, 235 

Augustine, — Testimony of on Man's Fall, - - 184 

On the Old and New Testament Saints, 152 

On Judicial Oaths, - 375 

On Works of Supererogation, - 218 

395 



396 



INDEX. 



Baptism, Definition of, - - - - - 267 

A Sign of Profession, - - - 269 

A Mark of Difference, - 270 

Subjects of — Adult Believers, - - 271 

The Penitent, - - - 272 

Children, - - - 273 

Testimony of Origin, - - - - 281 

of Cyprian, - - - 281 

of Sixty-Six Bishops, - - 281 

of Gregory Nazeanzan, - 281 
of the Fifth Council of Carthage, 281 

of Augustine, - - - 282 

of Tertullian, - - - 282 
of Wall's History of Infant 

Baptism, - 282 

of Children a Duty, - 283 

Not Regeneration, 284 

Romish View of, - - - - 285 

Campbellitish View of, - - - - 285 

Matter and Form of, - 350 

Circumstances may Affect the Mode of, 340 

Baptists, Origin of in England, - 282 

of in America, - - - 282 

Basil's View of the Deity of the Holy Spirit, - - 120 

of Works of Supererogation, - - 218 

Belief in God Universal, - - - 23 

Nature and the Bible the Source of, 24 

Believers may Fall into Sin, - - - - 262 

may Recover from Sin, - - - - 229 

may be Lost, 229 

Bible — Authority of not Derived from the Church, 235 

The only Rule of Faith, - - - - 130 

Romanists deny this, 1 3 1 

Divine Authority of 1 34 

Came by Inspiration, - - - - 1 35 

Bones of Elisha not Worshiped, ... 245 

Brazen Serpent Destroyed, ----- 24 

Catechism, Romish, Quotation from, - - 311 

Christ, Divinity of, 73 

Attributes of God ascribed to, 74 

Works of God ascribed to, - - 76 



INDEX. 



397 



Christ, Divine Honors ascribed to, - - - 77 

Bore witness to his own Divinity, - 78 
Humanity of, A Miracle of the Holy Ghost, 79 

Subject to Physical Laws, ■ 80 

Necessary, - 82 

Implies a Soul, - - 82 

Immortal, - - - 83 

Union of the Two Natures of, - - 84 



Scripture Proof, 84 

A Mystery, - 86 

When United, 86 
Reason of the 

Union, ■ 87 

Sufferings of the Humanity of, - - 89 

Scripture Proof of, 9 1 

Was truly Dead, ----- 92 

Was Buried, 92 

Object of the Sufferings of, - - - 93 

Resurrection of, — Doctrine Stated, - - 100 

Proofs of the Fact, - 101 

Witnesses not Deceived, - 102 
Published where it took 

place. - - - 103 

Ascension of, - 104 

Scripture Proof of, - - 105 

Witnesses of, 105 

Why delayed Forty Days, 105 

Was a Heal Transaction, - 106 

Reasons for the, - - 107 

One Offering of for Sin, - - - - 323 

Second Coming of, - - - - 108 

Object of this, - - 109 

Circumstances of the, 110 

Will end all things, - 111 

Merit Allowed to, - - - - 198 
Chrysostom on the Unity of the Scriptures, - -144 

Christians — Riches of not common, - - - 362 

Their Right to Property, . - - 364 

Objections answered, - - • 365 

Church— What it is, 231 

Why called Visible, 232 



398 



INDEX. 



Church — Not Restricted to a Single Society, - - 233 

Existed before Christ, - - - 234 

Tests of a True, 235 

Why called Holy, - 239 

Speaking in the, in an Unknown Tongue, 249 
The same in all Ages, - - - 273, 276 

Name of changed, - - - - 278 
Gentiles United to, - - - -279 

Has the Eight of Discipline, - - 345 

Has the Power to Change Rites, - - 346 

Should Meet the Wants of the Age, - 352 

Clement, Opinion of on Justification, - - 194 

of on the Riches of Christians, - 365 

of on the Sacrifice of Christ, - 325 

Connection between Good Works and Salvation, - 209 

Council of Constance on the Lord's Supper, - 317 

Trent " " - - 318 

Decrees of, - - - - 318 

Confirmation, not a Sacrament, - - - - 258 

Testimony of Tertullian, - - 258 

of Cyprian, - - - 258 
Right Practiced in Protestant Churches, 259 

Corpus Christi, Feast of- - - - - 312 

Condemnation, — The Soul Conscious of, - - 201 

Creation Ascribed to Three Persons, - - 60 
Order of, - - - 57, 59 

Cannot sustain itself, ... 62 

Covenant with Abraham, Sign of, ... 279 

Cyprian, Opinion of, on the Lord's Supper, - 320 

Cyril, Opinion of, on the Judicial Oath, - - 375 

Death not set aside by the Atonement, - - 170 

The Effect of Sin, 171 

Universal, - - - - - - 171 

Dead— Christ was Truly, 92 

Definition of a Sacrament, - - - - 254 

of Original Sin, - - - - - 165 

of Baptism, 267 

of the Lord's Supper, - - - - 289 

Divine Grace, — Man Strengthened, - - - 186 

The Source of Moral Ability, - 188 

Given to all Men, - - - 188 



INDEX. 



399 



Divine Grace, — Particular Offices of, - - - 188 

Divine Authority of the Bible, - - - - 134 

Honors Given to Christ, - - - 77 

Worship Given to the Holy Spirit, - - 119 

Divinity of Christ, - - - . - - - 73 

of the Holy Spirit, - - - - 117 

Doctrine of Imputation Considered, - - - 197 

of Original Sin, - - - - 166 

Duty of Christians in the Choice of Civil Rulers, - 357 

to their Civil Rulers, - 360 

Dream of Joseph Considered, - 307 

Effects of the Fall,— Man enfeebled, - - - 1 82 

Involves Two Things, - 1 82 

Scripture Proof of, - - 1 83 
Testimony of Augustine, Irenceus, 184 

Elliott on Romanism, — Quotation from, - - 131 

Elijah, Translation of, 151 

Elisha, Bones of not Worshiped, - 245 

Eternity of God, — The Term used in Two Senses, 37 

Scripture Proof of the Doctrine, 38 

Evil, Man naturally Inclined to, - - - 179 

Scripture Proof of, 180 

Faith, No Man Justified without, - - - - 197 

The Term of Justification, - - - 198 

Not Meritorious, 197 

Of Two Kinds, 196 

Abraham's Considered, - - - - 194 

The Gift of God, 195 

Fall, Effects of, — Man Enslaved to Sin, - - 182 

Final Judgment, - - - - - - 109 

Results of, - - - - - 1 1 1 

God, Attributes of, — Eternity, - 36 

Spirituality, 40 

Omnipotence, - 44 

Wisdom, 48 

Goodness, - 52 

The Creator of all things, ... 57 

Preserver of all things, - - - 61 

But one Living and True, - 21-36 

Goodness of God, — Proof of in the Bible, - 52 

in His Works, - 54 



400 



INDEX. 



Goodness, not inconsistent with the Existence of Sin, 54 



Grace,— The Source of Moral Ability, - - 186 

Definition of the Term, - - - 187 

Given to all Men, - - - - 187 

Particular Offices of, - - - 188 

Heathen, Transmission of Sin among the, - - 176 

Heaven, First, Second, Third, - - - 57, 58 

Holy Spirit, Divinity of the, - - - - 117 

Procession of the, - - - 113 

Personality of the, - - - - 1 1 5 

Sin against, — What it is, - - 222 

Unpardonable, - - 223 

Holy, — The Church why called, - 239 

Holland, Arminians of, - - - - - 168 

Irenseus, Opinion of on the Office of Grace, - 184 

Images, Worship of by Romanists, - 244 

Image of God, — The loss of by Sin, - - - 169 

Imputation considered, - - - - - 197 

Inspiration, Meaning of, - - - - -135 

Infidel Philosophy Refuted, ----- 60 

Ignatius, on the Unity of the Bible, - - - 148 

James and Paul Reconciled, - - - - 212 

Jews, Religion of, - - - - - - 141 

Judicial Oaths not sinful, - - - - -375 

Definition of, - - - - 376 

Rules of the, - - - 377 

Examples of taking the, - - 377 

Of Two Kinds, - - - - 378 

No form of in the Bible, - - 378 

Justification by Faith alone, - - - - 196 

Synonymous with Pardon, 200 

A Change of Relation to God, 200 

By Works Impossible, - - 193 

Judgment,— The Final, 108 

Results of the, - - - 1 1 1 

Justyn Martyr, Opinion of on the Trinity, - - 71 

Joseph, Dream of Considered, - 307 

Knowledge, — The Foundation of Belief, - - 24 

Of God the most Valuable, - - 34 

Law of Moses not obligatory on Christians, * 153 

Intended to be Temporary, - - 154 



INDEX. 



401 



Law of Moses, Civil Precepts of not Binding, - 1 57 

Moral, Binding on Christians, - - - 158 
Foundation in the Relation of Moral 

Beings, - - - - - 158 
Parts of Considered, - - 160-163 

Liberality, Christian, - - 366 

A Duty to the Poor, - - .367 

Not to the Profligate, - 369 

Governed by Circumstances, 370 

Living God, But One, - 28 

Life of God not Derived, 29 

of Every Living Being derived from God, - 2.9 

Lord's Supper, Definition of, - 289 

Different Names of, - - - 290 

Matter and Form of, - - 298 

Commemmorative, - - 291 

Shows Christ's Death till He come, 292 

Obligations to Observe the, - 292 

A Sign, ----- 293 

A Seal, 294 

A Sacrament of Redemption, - - 295 

How to be Received, - - - 295 

Qualifications for, - - - - 296 

Penitents may Receive the, - 298 

Benefits of the, - - - - 300 

Not to be Neglected, - - - 302 

To be received by Faith, - - 303 

Romish View of, - - - 317 

Admission of Error, - - 317 

Error opposed, - - 319 

Not Administered by Romanists, - 314 

Not to be Carried about, - - 310 

Form of, 288 

Opinion of Cyril on the, - - 272 
Man, God the Creator of, — Infidel Philosophy Refuted, 60 

Inclined to Evil, - - 179 

How Justified by Faith and Work&j - - 21 1 

Justified for Christ's Sake. - - - 192 

By Faith alone, - - - - 196 

Cannot do more than is Commanded, - 215 

Make Satisfaction for Others, - - 217 



402 



I JN D E X . 



Man has no Natural Power to Save Himself, - 1 83 

Not Free without Divine Grace, - - - 183 

Free before the Fall, - - - - 185 

Mass, A Dangerous Error, - - - - 326 

Not a Sacrifice of Christ, - 327 

Romish Object of, 329 

Marriage, not a Sacrament, - - - - 262 

Restricted to Certain Degrees, - - 334 

An Institution of God, - - - 262 

Merit.— Not in Faith, 197 

Works of taught by Papists, - - - 214 

in the Twefth Century, - 217 

Mediator, — Christ the only, - - - - 147 

Ministers, Marriage of, - - - - - 331 

Have a Right to Marry; - - - 333 

Scripture Examples of their Marrying - 333 

Moses, Laws of not Obligatory on Christians, - 153 

Moral Law Obligatory on all Men, - - - 153 
Founded in the Relation of Moral Beings, 153 
The Parts of Considered, - - 160-163 

Names of God applied to Christ, ... 74 

the Holy Spirit, - - 118 

of the Books of the Scriptures, - - 122 

Natures, Union of Two in Christ, ... 84 

Nature Teaches a God, - - - - - 24 

Not Sufficient for a Pure Religion, - 24 

Oaths, Judicial not Sinful, - - - - 375 

of Two kinds, - - - - 378 

Old Testament not contrary to the New, - - 145 

Saints looked for a Future State, - 150 

the Resurrection, 1 52 

Omnipotence of God, Definition of, - - - 44 

the Cause of all things, - 44 

Ground of this Attribute, ■ 45 

Proved by His Works, - . 46 

by the Bible, - 47 

Original Sin, In what it does not consist, - - 165 

Definition of, - - - 165 

Pelagian Notion of, - - - - 165 

In what it does consist, - - - 169 

Some of its Effects, - - - - 177 



INDEX. 



403 



Origin, Testimony of concerning Purgatory, - 244 

Infant Baptism, - 281 

Image Worship, 244 

Paul and James Reconciled, - - - *- 212 

Patriarchs, Religion of, - - - - - 142 
Passover appointed of God, ----- 290 

Pantheism, 29 

Romish View of, 203 

Peace, — The Soul conscious of, - - - 216 

Result of Justification, - - - 2 1 6 

Penance, Romish Parts of, 2G0 

Not a Sacrament, - - - - -261 

Pelagians, Their View of original Sin, - - 166 

Expelled from Rome, - - - - 166 

Errors of Refuted, - - - - lb7 

Philosophy, Infidel Refuted, 60 

Polytheism Refuted, ----- 26 

Providence, Doctrine of Considered, - - 61-65 

Probation of Man a Proof of God's Goodness, - 56 

Priests, Romish forbidden to Marry, - - 221 

Priesthood, Romish Claims for a True, - - - 327 

Profane Swearing Prohibited, - - - - 371 

Examples of Punishment for, - 372 

Injurious Effects of, - - 373 

"By- Words," an Imitation of, - 374 

Prayer, Position of the Body in, indifferent, - 349 

Public Worship, Some form of, necessary, ■ - 337 

Purgatory, ~No Proofs of in the Bible, - - 241 

Supposed Ways to, - - - - 240 

Quotation from Elliott on Romanism, - - 131 

Religion of the Patriarchs and Jews, • - - 142 

The Foundation of, - - - - 23 

Relics not to be Worshipped, - 244 

Reasons for the Union of Two Natures in Christ, 87 

Reward, — All cannot have an Equal, - - - 216 

Regeneration not by Baptism, - - - - 284 

Reformation, The cause of, - - - - - 215 

Opposed to Romish Indigencies, - 215 

Resurrection of Christ, — The fact stated, - - 100 
Means Used to Prevent the, 101 

Proofs of the, - - - 101 



404 



INDEX. 



Eesurrection of Christ, Witnesses not Deceived, - 102 

Published in Jerusalem, - 103 

Rites and Ceremonies, Definition of, - - 336 

What they include, - 338 

Made Public, - - - 341 

To be Observed, - - 342 

May be Changed, - - 346 

In force till Changed, - 351 

Romish Church, No Sacraments in the, . - 309 

Mass, A Dangerous Error, - - - 326 

Claims for a True Priesthood False, - 327 

Scheme Artfully Constructed, - - - 132 

Views of Good Works, - 204 

Rule of Faith, Scriptures the only, - - - 130 

Rulers, Civil, 354 

To be Obeyed, - - - - 356 

Duty of Christians in the choice of, 357 

Example of a Blessing or a Curse, - 358 

Scripture Qualifications of, - - 358 
Power to Choose Belongs to the People, 359 

Christians Should Pray for, - - 360 

Salvation, Grace the Source of, - - - 190 

Connection between Good Works and, - 209 

Saints — Old Testament, What they Looked for, 150 

Sacraments, Definition of, - - - - 254 

Badges of Christian Profession, - 255 

Signs of Grace, - - • - 256 
In Place of Circumcision and the 

Passover, - - - - - 256 

Signs of Faith, 257 

Five Romish False, - - - - 258 

Use and Effects of a True, - - 265 

No Virtue in the Elements of, - - 265 

Scriptures, — Sufficiency of, - • - - 122 

Names of the Books of, - - - 122 

Proof of their Sufficiency, - - 124 

All men may Read the, - - - 127 

Not Contradictory, • - 128 

Testimony of Irenaeus, - - - 129 

Superior to Tradition, Koran, Shaster, 129 

The only Rule of Faith, - 130 



INDEX. 



405 



Scriptures, Divine Authority of, - - - 134 

Serpent, Brazen Destroyed, - 244 

Sin — Original, — Definition of, - - - - 165 

In what it consists, - - - 169 

Death a consequence of, - - 171 

Changed Man's Relation to God, 174 

Some of its Effects, - - - 177 

In the Nature of Every Man, - 170 
Continued by Physical Propagation, 173 

But One Sacrifice for, 322 

Testimony of the Bible, 323 

of Clement, 325 

A Moral and Physical Calamity, - - 176 

Believers may fall into, - - - - 226 

may Recover from, • - - 229 

Who introduced it, 55 

Spirit, Witness of the, - . - . 202 

Speaking in an Unknown Tongue Prohibited, - 249 

Practiced by 

Papists, - - 249 
Contrary to the 

Bible, - 250 

Spinoza, Error of Refuted, 29 

Spirituality of God, How Stated in the Article, - 40 

Scripture Proof of the, - - 41 

Spirit Holy, — Procession of the, - - - 113 

View of by the Greeks and Latins, — 113 
Scripture Statement of the 

Doctrine, - - - - 114 

Personality of the, - - - 115 

Not an Attribute of God, - - 115 

Divinity of — Scripture Proof, - - 1 17 

Names of God Applied to the, - 118 

Divine W r or ship given to the, - - 119 

Bisal's View of the, - - - 120 

States, United, Sovereignty of, 302 

Sufferings of Christ, Ohject of the - 93 

A Sacrifice for Sin, - - 95 

Scripture Account of,- - 90 

Supererogation, Works of — Definition, - . 213 

A Romish Error, - 213 



406 



INDEX. 



Supererogation, Works of — How expressed by 

Papists, - - 214 
Mosheim's Statement 

of, • - 214 
Opinion of Bisal and 

Augustine, - - 218 

Error Refuted, - 220 

Swearing, Profane, 371 

Injurious Effects of, - - 373 

Examples of Punishment for, - 373 

When Lawful, - - 375 

Tests of a True Church, 235 

Pure Word of God 

Preached, - - 235 
Sacraments duly adminis- 
tered, - - - - 326 

Testament Old, not contrary to the New, - - 145 

Testimony of Ignatius, - - - - - 148 

Augustine, - - - - - 1 52 

Things, all, God the Creator of - 57-60 

Trinity, a Doctrine of the Bible, - - - 65 

Not clearly taught in the Old Testament, - 67 

Jewish Notion of, - - - - 68 

Clearly taught in the New Testament, - 69 

Proofs of, - - - - - - - 69 

Transubstantiation, Romish Definition of, - - 304 

Cannot be Proved, - - 305 
Overthrows the nature of a 

Sacrament, - - * 308 
Destroys the Sign of a 

Sacrament, - 308 

The Origin of other Errors, - 309 

Unity of God, ( 21-28 

Proved by the Unity of Design in 

Nature, - - 254 

Opposed to Polytheism, 26 

to Dualism, 26 

Zoroaster, Views of on the, - 26 

Taught by the Prophets, - - 27 

Unity of the Old and New Testament, - - 140 

Proof of, - 145 



INDEX, 



407 



Unity of the Old and New Testament, Testimony of 

Justyn, - 144 
Testimony of 
Chrysostom, 144 

Unction, Extreme, administered to the Dying only, 264 



Not a Sacrament, - - 264 

United States, — A New Article, - 353 
Independence of Acknowledged, 354 

Rulers of to be Obeyed, - - 356 

Union of Two Natures in Christ, - - - 84 

Virgin Mary, Romish Worship of, - 246 

Wall's History of Infant Baptism, - - - 282 

Watson, Quotation from, on the Oath, - 376 

Wisdom of God, A Compound Attribute, 48 

Proofs of in Creation, 49 
in Executing His Plans, 50 

Infinite, - - - 51 

Witnesses of the Spirit, ' 202 

Works, Good — Man not Justified by, - - 192 

The Source of, - 206 

Pleasing to God, 208 

The Fruits of Faith, - - - 208 

Signs of Gratitude, - . - 208 

A Christian Duty, - - - 211 

Works of Supererogation — The Term, - - 213 



A Romish Error - - 213 
How expressed by Papists, 2 1 4 
Mosheim's Statement of, 214 



Worship, Public — Some form necessary to, - 336 

Westminster Confession of Faith, — Quotation from, 182 

Wesley, Quotation from, on Justification, - - 199 

Zoroaster, — Opinions of, - - - 26 




PreservationTechnologies 

A WORLD LEADER IN PAPER PRESERVATION 

1 1 1 Thomson Park Drive 
Cranberry Township, PA 16066 
(724) 773-2111 



